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Selected sources

I have drawn on these books and articles in creating these notes. However, this is far from being a comprehensive bibliography of scholarship on The Satanic Verses, nor is it intended to be a list of the best sources. Rather it consists primarily of sources which provided assistance in tracking down allusions in the novel. Many fine interpretive articles and books are not listed.

Unfortunately I cannot cite some of my most useful sources, since they involved personal communication with persons who did not wish to be cited by name. However, out of many others I am happy to thank Massud Alemi, Martine Dutheil, Paul Harmer, Azfar Hussain, Suzanne Keene, Joel Kuortti, Sudhakar Chandrasekhara, Ina Westphal, Mel Wiebe, David Windsor and James Woolley for identifying various references.

Special thanks are due to Salman Rushdie, who kindly answered some particularly knotty questions and made a number of helpful suggestions about this project. His contributions are marked “personal communication from Salman Rushdie.” This statement should not, however, be taken to imply his endorsement of this site either in its entirety or in detail.


Ahsan, M. M. “The Satanic Verses and the Orientalists,” Hamdard Islamicus 5:1 (1982), repr. rev. in Sacrilege versus Civility: Muslim Perspectives on The Satanic Verses Affair, eds. M.M. Ahsan & A.R. Kidwai (Leicester: Islamic Foundation, 1993 (1991).
Al-‘Azm, Sadik Jalal. “The Importance of Being Earnest About Salman Rushdie.” in M. D. Fletcher, ed. Reading Rushdie: Perspectives on the Fiction of Salman Rushdie. Amsterdam: Rodopi B. V., 1994, pp. 255-292.

Albertazzi, Silvia. “In the Skin of a Whale: Salman Rushdie’s Responsibility for the Story” Commonwealth Essays and Studies 12.1 (1989): 11-18.

Al-Kalbi, Hisham Ibn. The Book of Idols: Being a Translation from the Arabic of the Kitab Al-Asnam by Hisham Ibn-Al-Kalbi. Translated Nabih Amin Faris. Princeton, N.J.: Princeton University Press, 1952.
al-Kisa’i. The Tales of the Prophets of al-Kisa’i, translated from the Arabic with Notes by W. M. Thackston, Jr. G. K. Hall: Twayne Publishers, 1978.

Ali, Agha Shahid. “The Satanic Verses: A Secular Muslim’s Response,” The Yale Journal of Crticism 4.1 (1990/1991): 295-300.

[Apuleius, Lucius.] The Transformations of Lucius, Otherwise Known as The Golden Ass, by Lucius Apuleius, trans. Robert Graves (Harmondsworth: Penguin, 1955).

Aravamudan, Srinivas. “Being God’s Postman is No Fun, Yaar’: Salman Rushdie’s The Satanic Verses.” Diacritics 19.2 (1989): 3-20.

Aravamudan, Srinivas. “Novels of Salman Rushdie, The: Mediated Reality as Fantasy.” World Literature Today 63.1 (1989): 42-45.

Bader, Rudolf. “The Satanic Verses: An Intercultural Experiment by Salman Rushdie,” International Fiction Review 19 (Summer 1992): 65-75.

Armstrong, Karen (1991) Muhammad: A Biography of the Prophet. London: Victor Gollancz, 1991.

Balderston, Daniel. “The Art of Pastiche: Argentina in The Satanic Verses,” Revista de Estudos Hispanicos (Rio Piedras, Puerto Rico) 17-18 (1990-1991): 301-308.

Bashier, Zakaria. The Makkan Crucible rev.ed. Leicester: Islamic Foundation 1991 (1975).

Barràs, Maria Llüisa. Picabia. New York: Rizzoli, 1985.

Radha Balasubramanian, “The Similarities between Mikhail Bulgakov’s The Master and Margarita and Salman Rushdie’s The Satanic Verses” in The International Fiction Review 22 (1995): 37-.

Beckett, Samuel. The Complete Dramatic Works. London: Faber and Faber, 1986.

Bevan, David, ed. Literature and Exile. Amsterdam: Rodopi, 1990.

Bond, Edward. Lear. New York: Hill and Wang, 1972.

Booker, M. Keith. “Finnegan’s Wake and The Satanic Verses: Two Modern Myths of the Fall.” Critique: Studies in Contemporary Fiction 32.3 (1991): 190-207.

Brennan, Timothy. Salman Rushdie and the Third World: Myths of the Nation. New York:St. Martin Press, 1989.

“Braniff Refuels on Razzle-Dazzle,” Business Week Nov. 29, 1965, p. 110.

“Chu Chin Chow,” The Times (London), September 1, 1916, p. 9.

Comerford, R. V.: “Ireland Under the Union, II, 1870-1921,” in W. E. Vaughan, ed. A New History of Ireland, Vol. VI. Oxford: Oxford University Press, 1996, pp. 26-52.

Cornwell, Neil. “Rushdie,” in The Literary Fantastic (Brighton & New York: Harvester, 1990): 184-197.

Dashti, Ali. Twenty Three Years: A Study of the Prophetic Career of Mohammad, trans. F. R. C. Bagley. London: George Allen & Unwin, 1985.) (Originally published anonymously as Bist o Seh Sal, 1974?)

della Femina, Jerry. From Those Wonderful Folks Who Gave You Pearl Harbor: Front-Line Dispatches from the Advertising War. New York: Simon & Schuster, 1970.

Dhondy, Farrukh. Bombay Duck. London: Jonathan Cape, 1990.

Dimmitt, Richard Bertrand. A Title Guide to the Talkies: A Comprehensive Listing of 16,000 Feature-Length Films From October, 1927, Until December, 1963. New York: The Scarecrow Press, 1965.

Donoso, José. The Obscene Bird of Night, trans. Hardie St. Martin and Leonard Mades (Alfred A. Knopf, 1973; reprint, Boston: David R. Godine, 1979). Originally in Spanish as El obsceno pájaro de la noche (Barcelona: Editorial Seix Barral, S. A., 1970).

Dutheil de la Rochère, Martine Hennard. Origin and Originality in Rushdie’s Fiction. Bern: Peter Lang, 1999.

Easterman, Daniel. “What is Fundamental to Islam?” in New Jerusalems: Reflections on Islam, Fundamentalism, and the Rushdie Affair. London: Grafton, 1992, pp. 29-44.

Enciclopedia dello Spettacolo. Rome: Casa editrice Le Maschere, 1954, vol. 10.

Engblom, Philip. “A Multitude of Voices: Carnivalization and Dialogicality in the Novels of Salman Rushdie,” in D. Fletcher, ed. Reading Rushdie: Perspectives on the Fiction of Salman Rushdie. Amsterdam: Rodopi B. V., 1994, pp. 293-304.

Fargnoli, A. Nicholas and Michael Patrick Gillespie. James Joyce A to Z: The Essential Reference to the Life and Work. New York: Facts on File, 1995.

Faris, Nabih. Introduction to (1952) al-Kabli: The Book of Idols. Princeton: Princeton University Press, 1952. Fehilly, Carole B., S. M. Willadsen & Elizabeth M. Tucker: “Interspecific Chimaerism Between Sheep and Goat,” Nature, 307:5952 (February 16-22, 1984), pp. 634-636.

Fischer, Michael M. & Mehdi Abedi. “Bombay Talkies, the Word and the World: Salman Rushdie’s Satanic Verses,Cultural Anthropology 5.2 (1990): 107-159. Reprinted in Michael M.J. Fischer and Mehdi Abedi: Debating Muslims: Cultural Dialogues in Postmodernity and Tradition. Madison, Wis.: University of Wisconsin Press, 1990.

Fraser, Antonia. Royal Charles: Charles II and the Restauration. New York: Alfred A. Knopf, 1979.

Gibb, H. A. R. & J. H. Kramers. “Izra’il” Shorter Encyclopaedia of Islam. Ithaca, N.Y.: Cornell Univ. Pr., [1953].

Glasser, Alfred. “Carmen.” The Lyric Opera Companion: The History, Lore and Stories of the World’s Greatest Operas. Kansas City: Andrews and McMeel, 1991, p. 67.

Gooneratne, Yasmine. “Images of Indian Exile in Rushdie’s The Satanic Verses and Ruth Prawer Jhabvala’s Three Continents.” In David Bevan, ed. Literature and Exile. Amsterdam: Rodopi, 1990, pp. 7-21.

Götje, Helmut: The Qur’an and Its Exegesis: Selected Texts with Classical and Modern Muslim Interpretations, tr. Alford T. Welch. London: Routledge & Kegan Paul, 1976.

Gurewich, David. “Piccadilly’s Scheherazade.” The New Criterion 7.7 (1989): 68-72.

Gramsci, Antonio. “State and Civil Society,” in Selections from the Prison Notebooks of Antonio Gramsci, ed. & trans. Quentin Hoare & Geoffrey Nowell Smith. New York: International Publishers, 1971.

Hamilton, Ian. “The First Life of Salman Rushdie,” The New Yorker, December 25, 1995/January 1, 1996, pp. 90, 92-97, 99-102, 104-108, 110, 112-113.

Hanne, Michael. “Salman Rushdie: ‘The Satanic Verses’ (1988)” in The Power of the Story: Fiction and Political Change. Providence: Berghahn Books, 1994, pp. 192-243.

Haykal, Muhammad Husayn. The Life of Muhammad, 8th ed., trans. Isma’il Ragi A. al Faruqi (N.p.: North American Trust Publications, 1976). Orig. Hayat Muhammad (1935).

Ibn Ishaq. The Life of Muhammad: A Translation of Ishaq’s Sirat rasul Allah, ed. Abdu’l-Malik, Ibn Hisham, trans. A[lfred] Guillaume. Karachi: Oxford University Press, 1990 (1955).

Iqbal, Anwar , “I Borrowed my Expressions from the East,” (interview with Rushdie), The Muslim Magazine, Nov. 1983.

Jiwa, Salim. The Death of Air India Flight 182. London: W. H. Allen, 1986.

“Judge Defends Racial Slurs,” in Facts on File World News Digest, January 13, 1978, p. 18, D1.

Jussawalla, Feroza. “Rushdie’s Dastan-e-Dilruba: The Satanic Verses as Rushdie’s Love Letter to Islam,” in Diacritics 26 (Spring 1996): 50-73.

Jussawalla, Feroza. “Post-Joycean/Sub-Joycean: The Reverses of Mr. Rushdie’s Tricks in The Satanic Verses,” in Viney Kripal, ed. The New Indian Novel in English: A Study of the 1980s. New Delhi: Allied Publishers Ltd., 1990, pp. 227-337.

Jussawalla, Feroza. “Resurrecting the Prophet: The Case of Salman, the Otherwise.” Public Culture 2.1 (1989): 106-17.

Kuortti, Joel. Place of the Sacred: The Rhetoric of the Satanic Verses Affair. Frankfurt am Main: Peter Lang, 1997.

Lawson, Mark. “Fishing for Salman,” The Independent Magazine, September 10, 1988, pp 58-62.

Loomis, Carol J. “As the World Turns–On Madison Avenue,” Fortune 78 (Dec. 1968), 114-117.

Matthiessen, F. O. The James Family: Including Selections from the Writings of Henry James, Senior, William, Henry & Alice James. N.Y.: Knopf, 1947.

Mojtabai, A. G. “Magical Mystery Pilgrimage,” New York Times Book Review Jan. 29 1989, pp. 3, 37.

Moorhouse, Geoffrey. India Britannica. London: Harvill Press, 1983.

Muir, William. The Life of Mohammad from Original Sources, rev ed., ed. T.H. Weir (New York: AMS Press Inc., 1975 (1923).

Nazareth, Peter. “Rushdie’s Wo/manichean Novel.” The Iowa Review 20.1 (Winter 1990): 168-174.

Netton, Ian Richard. A Popular Dictionary of Islam. London: Curzon Press/Atlantic Highlands, 1992.

Netton, Ian Richard. Text and Trauma: An East-West Primer. Richmond: Curzon Press, 1996.

Newby, Gordon D. “Satan,” The Oxford Encyclopedia of the Modern Islamic World, ed. John L. Esposito. Oxford: Oxford University Press, 1995.

Parekh, Bhikhu. “Between Holy Text and Moral Void,” New Statesman and Society. March 24, 1989, pp. 29-33.

Pepys, Samuel. The Diary of Samuel Pepys: A New and Complete Transcription, ed. Robert Latham & William Matthews. London: G. Bell & Sons, 1972, Vol. VII, p. 271.

Petersson, Margareta. Unending Metamorphoses: Myth, Satire and Religion in Salman Rushdie’s Novels. Lund, Sweden: Lund University Press, 1996.

Pipes, Daniel. The Rushdie Affair: The Ayatollah, the Novelist and the West. NY: Birch Lane Press, 1990.

Robbins, Rossell Hope. “Matthew Hopkins,” in The Encyclopedia of Witchcraft and Demonology. New York: Crown, 1970.

Rodinson, Maxime. Mohammed. Trans. Anne Carter. Harmondsworth: Penguin, 1971.

Rushdie, Salman. “The Book Burning,” The New York Review of Books, March 2, 1989, p. 26.

Rushdie, Salman. “Choice between Light and Dark,” The Observer, January 22, 1989, p.11.

Rushdie, Salman. “The Empire Writes Back with a Vengeance,” (London) Times July 3, 1982, p. 8.

Rushdie, Salman. “Homage to Satyajit Ray,” The London Review of Books, March 8, 1990, p. 9.

Rushdie, Salman. “How News Becomes Opinion, And Opinion Off-Limits,” The Nation, June 24, 1996, pp.18-20.

Rushdie, Salman. “In God We Trust,” in Imaginary Homelands (London: Granta, 1991): 376-432. An earlier version was written in 1985.

Rushdie, Salman. “In Good Faith,” in Imaginary Homelands (London: Granta, 1991): 393-414. Originally published 1990.

Rushdie, Salman. “Imaginative Maps” (Interview with Una Chaudhuri), in Turnstile 2:1 (1990): 36-47.

Rushdie, Salman. “Is Nothing Sacred?” Granta 31 (1990): 97-110.

Ruthven, Malise. A Satanic Affair: Salman Rushdie and the Rage of Islam. London: Chatto & Windus, 1990.

Rushdie, Salman. “The Indian Writer in England,” in The Eye of the Beholder: Indian Writing in English, ed. Maggie Butcher (London: Commonwealth Institute, 1983), pp. 75-83.

Rushdie, Salman. “Minority Literatures in a Multi-Cultural Society,” in Displaced Persons, ed. Kirsten Holst Peterson and Anna Rutherford (Mundelstrup: Dangaroo Press, 1988).

Sadhu, J.N. “Sigh at Last,” in Aside, January 1, 1996, pp.20-23.

Sardar, Ziauddin & Merryl Wyn Davies. Distorted Imagination: Lessons from the Rushdie Affair. London: Grey Seal, 1990.

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Simawe, Saadi A. “Rushdie’s The Satanic Verses and Heretical Literature in Islam.” The Iowa Review 20.1 (1990): 185-198.

Spivak, Gayatri C. “Reading The Satanic Verses,” Third Text ll (1990): 41-60. Reprinted from Public Culture 2:1 (Fall 1989).

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Table of Contents

Margot Dijkgraaf’s interview with Rushdie about James Joyce

Every year there is in the Netherlands a special week, called the Week of the Book, in which– to promote the new titles– anyone spending more than $10 in a book store receives an extra book, which is specially written for the occasion. In 2001 it was Salman Rushdie who was invited to write the book, and his Woede (i.e. Fury in English) became the year’s present. He was also invited to the Gala of authors with which the Week of the Book started. This year the party was held in a wing of the Rijksmuseum in Amsterdam.) It was here that Margot Dijkgraaf, literary critic of the Dutch newspaper NRC Handelsblad, interviewed Salman Rushdie for the series The Crucial Book, in which writers expound their views on the book that has most influenced their ideas. [K.G.]

THE CRUCIAL BOOK OF: SALMAN RUSHDIE

“Joyce built a whole universe out of a grain of sand”

Salman Rushdie, the author of the “Week of the Book” present, was carried along by James Joyce’s Ulysses as though the book was rocket fuel.

The wing of the Rijksmuseum looks like a fort. His bodyguards (beside his own there are three other of the city of Amsterdam) have left for a cup of coffee, and the one walking along Salman Rushdie watches me with a slightly disturbed and slightly concerned expression. Many images must haunt the head of the man who wrote this year’s “Week of the Book” present: frightening images, images of the future, images of old myths and modern internet legends. Somewhere in that hyperactive brain also roams the spirit of the Irish-born writer James Joyce (1882-1941). Rushdie: “Joyce is always in my mind, I carry him everywhere with me”.

Who it was who called his attention to Ulysses (published in Paris in 1922) Rushdie does not remember, but he knows that it was in the first year of his study of history.. “Everyone said that it was such a sealed book, hard to penetrate, but I did not think so at all. You never hear people say that there is so much humor in the book, that the characters are so lively or that the theme – Stephen Daedalus in search of his lost father and Bloom looking for his lost child – is so moving. People talk about the cleverness of Ulysses and about the literary innovation. To me it was moving, in the first place”

Stephen and Bloom, those were the characters which touched him immediately. He quotes from memory: “Leopold Bloom ate with relish the inner organs of beasts and fowls”. Those were the first lines of the second chapter. “I am myself disgusted by that kind of organs”, he grinned. “There are still so many little things I always have to smile about when I think of them. That commercial, for example: “What is home/without Plumtree’s Potted Meat?/ Incomplete”. That is still funny. Joyce used many stylistic means which were novel in his time, newspaper headlines for instance. Is it not moving that he makes Ulysses happen on the day that he met his wife! He kept that newspaper, carried it always with him and used all of its details, including the names of the horses in the races. In short, he built a universe out of a grain of sand. That was a revelation to me: so that is the way one could also write! To somebody who wanted to be a writer, like me, it was so perfect, so inspiring, that it made one need to recover. I have thought for some time: I quit writing, I become a lawyer. Later I thought that there may be some little things still worth doing.”

Such as in the field of linguistic innovation? “Joyce spoke against the politisizing of literature, but his language is a purposeful attempt to create an English which was just not a property of the English. He employs a lot of borrowed words from other European languages and creates an un-English kind of English”. Was that not also the goal of Rushdie himself? “Certainly. The Irish did it, so did the American and the Caribian writers. While English traveled around like that, the people felt the need to innovate it. So I did. But the Joycean innovation was the greatest of all. It is an example that deserves to be followed”.

And what about Joyce’s famous monologue intérieur ? “That stream of consciousness was not an invention of Joyce, but he used it more subtly than anyone else. Bloom’s inner voices were about very common things, about a hungry feeling or so. Joyce demonstrates that the material of daily life can be as majestic as any great epic. The lives of ordinary people are also worthy of great art. One can create grandeur out of banality. That was precisely the criticism Virgina Woolf had on Joyce. Woolf was a bit too snobbish for it”.

As the best example of the stream of consciousness Rushdie “of course” considers Molly Blooms monologue at the end of the book. “In the past I could recite whole parts of it: “and first I put my arms around him yes and drew him down to me so he could feel my breasts all perfume yes and his heart was going like mad and yes I said yes I will Yes.” That conclusion is absolutely rocket fuel at the end. You have a book behind you in which the behavior of people is not strictly transparent and then suddenly you feel not only the skin of that woman, but her whole body, all her flesh and blood, that is a baffling climax. Of course also very erotic, although as yet the novel was not erotic at all. At that time literature did not extend to erotics, to the sexual fantasies of women. Impossible to imagine Virginia Woolf doing something like that”.

Ulysses is in fact a national epic about Ireland. “It is a grand homage to the country that has never understood him” says Rushdie. “He was regarded there as a pornographer and blasphemer. Now he is viewed as Ireland’s national monument. Well, that’s easy. I do understand how Joyce felt. I am close to him. I feel a kinship, not so much between our types of authorship, but rather between his eye and ear, his mind and mine. The way one looks at things”.

Nevertheless, they would not have become friends, he believes. “Joyce was not very good at friendship. There is a story about his put-down of Samuel Beckett, who adored him and often came along his place. He plainly told him that he only loved two people in the world: the first being his wife, the second his daughter. His only encounter with Proust was also very comical. Joyce and Proust met each other when leaving a party. Proust had his coach standing at the door and was wrapped up fom head to foot, afraid as he was to catch a cold. Joyce jumps into the coach uninvitedly, lights a cigar and opens the window widely. Proust says nothing, neither does Joyce. It is like a silent movie. Two masters of the word, who say nothing to each other and yet disclose themselves. Fantastic!”

In Portrait of the artist as a young man Joyce mentions the weapons with which a writer can defend himself against the outer world: silence, exile, and cunning. Are those the weapons Rushdie recognizes? “Well, that was a very good stratagem in the time of Joyce. Like Voltaire, Joyce believed that a writer should live near a border, so that he could leave immediately if problems arose. At present that does not work anymore: I have experienced it personally. And silence is an overrated artform, which people now too often impose upon you”.

But are writers not regarded more and more as intellectuals and are they not continually asked for an opinion? “I believe that worldwide there are more and more efforts to impose silence upon writers – and that not only applies to me. It is easy to point to the Arab world, or to China, but even in the United States there are people who want to ban Harry Potter books from schools, because they contain something about witchcraft. Even something harmless like that provokes an attack. We live in a time with an increasing urge to censorship. Various interest groups–including antiracist or feminist movements– demand it. When Kurt Vonnegut is banned from public libraries and not everywhere it is allowed to teach about Huckleberry Finn, then you just cannot assume straight-away that there is something like freedom. Against silence it is that now we have to fight. And exile does not work. Therefore, cunning is the only thing that remains”.

Translated by K. Gwan Go, reproduced by permission of Margot Dijkgraaf.

Back to Chapter 3 notes

Back to Table of Contents

The Unity of The Satanic Verses

The Satanic Verses has been attacked by many critics as incoherent, as a disorganized mixture of plots, themes, and characters. Even a cursory survey of the preceding notes reveals that Rushdie has sought to knit together the various threads of his novel by introducing a host of cross-references, repeating the names of characters, catch phrases, and images in a complex network of allusions and echoes. Yet these might be viewed as desperate attempts to give a surface appearance of unity to a basically chaotic work.

I am persuaded that The Satanic Verses is indeed unified by a related set of topics, all of them widely acknowledged in earlier criticism, but perhaps not arrayed in the way I do here. This is my personal understanding of what holds the various plots of the novel together in a way that articulates a consistent world view.

Rushdie says that novels do not lay down rules, but ask questions. In fact he claims that by asking questions, good fiction can help to create a changed world. Novels like The Satanic Verses don’t settle debates: they articulate the terms of debate and ask hard questions of the opposing sides, thereby helping to usher “newness” into the world. One of the unifying themes of The Satanic Verses is newness, or change. It attacks rigid, self-righteous orthodoxies and celebrates doubt, questioning, disruption, innovation. This much is obvious.

But Rushdie is focussing on a particular set of issues relating to rigidity and change: those identified with what is sometimes called “identity politics.” It is unfortunate that this term is primarily associated with the opponents of such politics because it so aptly sums up what feminism, Afrocentrism, gay pride, national liberation movements and a host of other causes have in common.

People who find themselves excluded or suppressed by dominant groups try by various means to find an effective voice and tools for action to create power and authority for themselves. It is these struggles that are the basic underlying matter of Rushdie’s novel. The question that is asked throughout this novel is “What kind of an idea are you?” In other words, on what ideas, experiences, and relationships do you base your definition of yourself–your identity?

People who find themselves identified as “foreigners” or “aliens” often find unwelcome hostile identities imposed upon them. The common catch-phrase in literary theory these days is “demonization,” and it is this term that Rushdie makes concrete in his novel by turning Saladin, the immigrant who is most determined to identify with the English, literally into a demon. (Of course he is also able to earn his living only by taking on the guise of a space alien.) The other immigrants who assume horns later in the novel express the same satirical view of English bigotry. But this is only the beginning of Rushdie’s exploration of the theme of identity.

In the distant past, European observers writing about people in colonized nations often distinguished between “unspoiled natives” who dwelled in childlike, ignorant innocence which was part of their charm, and others who had been “spoiled” by contact with a European civilization they could mimic but never truly master. This formula not only justified the colonial domination of colonized “children” as a form of parental concern, even charity (“the white man’s burden”), but rationalized measures taken to prevent inhabitants of the colonies from gaining the education and jobs they would have needed to rule themselves in the modern world.

Less obviously vicious but still prejudicial was a later formula according to which writing about what is now called “postcolonial” literature emphasized the position of writers from the “third world” writing in English as exiles, uprooted and stranded in alien, often hostile cultures far from home, working in a language that may not have been their own. Immigrants were called “exiles” whether they had actually been driven from their homeland or–as was much more common–they had sought increased opportunity by voluntarily moving abroad. “Exile” is a weak image, and Rushdie rejects it. His immigrants are sources of energy and creativity, busily redefining the culture of their adopted homelands.

In a more recent period, the standard formula has referred to the “center” and the “periphery.” Europe and the U.S. constitute the center, writers from nations like Nigeria, Jamaica, and India belong to the periphery. Their voices are said to have been “marginalised,” thrust from the center, forced into the margins. People using this language do so with more or less irony; but all too often it becomes just another way of saying that we should pay attention to our less fortunate fellows. The challenge of “marginalised” voices is to find the center, or shift it to themselves, seize the podium, and speak their piece.

What Rushdie does in The Satanic Verses is to reverse these terms. He challenges the English/European/white sense of identity. He rejects its claims to centrality. London is changed into an exotic land where people follow strange customs (wiping themselves “with paper only” and eating bony fish). People of traditional Anglo-Saxon stock are almost entirely absent from the London of The Satanic Verses. Instead the city swarms with immigrants: Indians, Bengalis, Pakistanis, Jamaicans, German Jews, etc. He reminds the English that they too were colonized, by the Romans and the Normans.

The only major character with a traditional English heritage is Pamela, who is striving mightily to escape that very heritage and mistakes Saladin for an exotic “alien” who can link her to India, when the main reason he is drawn to her is that she represents escape from the Indianness he is trying to flee. (This same sort of cross-purposes Indian-European relationship is also dealt with in a Raja Rao’s remarkable 1960 novel The Serpent and the Rope.) Rosa Diamond is an Englishwoman yearning to become Latin American or to be conquered by invading Normans. The bigots who beat Chamcha in the police van are all–as he notes–no more English in their heritage than he, but his color and identity as a postcolonial immigrant allows them to treat him as a complete alien.

Minor Anglo-Saxon characters are venal (Hal Valance), bigoted (the punks who spit on the food in the Shaandaar Café), tyrannical (Margaret Thatcher), or stupid (Eugene Dumsday). Rushdie has turned the tables on Anglo-Americans. Their travel writers have for generations dwelt on the failings of the benighted natives of far-off lands: it is now their turn to become a set of cartoons, to provide the background for the thoughts, feelings, and actions of the really important characters.

But Rushdie does not engage in this sort of caricature to privilege his immigrants as somehow morally superior. They are all morally flawed as well, though treated in a more complex manner. He is not saying that being from a former colony of Britain grants one any particular virtue; it is only that he is interested in focussing on such people. Of course he is perfectly aware that by doing so he is disorienting his “mainstream” English and American readers, giving them a taste of what it feels like to be bit players in a drama which is not essentially about them.

Further, he is not asking how immigrants can become “English” (in the way that Otto Cone strove to become English); he is instead asking how immigrants can create an identity for themselves in England which is richer, newer, more interesting than the traditional stereotypes associated with the old center of empire.

One traditional strategy of oppressed or marginalised groups is to try to create a sense of identity by dwelling on their shared history. Sometimes this takes the form of referring back to a historical period of suffering, as in the case of African-Americans finding a common ground in their heritage of slavery. This can be a powerful move when one belongs to a minority with a commonly recognized shared past of suffering. But this strategy has some often-noted unfortunate by-products. For one thing, it relies for its effectiveness on the hope that members of the majority group will accept the responsibility for their ancestors’ deeds. Even when majorities acknowledge the injustices of the past, guilt is not an emotion that can often motivate action to atone for those injustices. The Hindu miners in the Titlipur story who hark back to their suffering under Islamic rule to justify their attacks on the Muslim pilgrims illustrate the all too common phenomenon of historical grievances being used by one group to justify atrocities against another. Another instance in the novel is the group of Sikh terrorists who blow up the plane at the beginning. During the riot, whites emblazon their apartment houses with references to nineteenth-century wars in South Africa, posing as beleaguered English South African settlers surrounded by hostile Zulus (461). In our time Northern Ireland and the Balkans have provided vivid European examples of the deadly effects of this sort of thing.

The politics of shared grievance also focus attention on the past rather than on the future. Rushdie wants people to remember that Union Carbide’s neglect cost the lives and health of thousands of Indians in the Bhopal disaster (and he clearly wants the company held responsible), but he does not want the very identity of India to be defined only by a chain of misfortunes. The most important aspect of the Indian cultural heritage for him is its rich, creative variety. Its history is more than a mere list of the crimes committed against it by others; and he is prepared to add the crimes committed by Indians against each other to its portrait as well.

Another approach to identity politics is to hark back to a positive historical heritage instead of to a time of suffering. Thus the black Caribbean immigrants in the novel seek to emphasize an African heritage which is actually very distant from their lived experience. Chamcha mentally mocks them for singing the “African National Anthem.” The black leader originally named “Sylvester Roberts” has chosen the absurd name “Uhuru Simba” in an attempt to “Africanize” his identity. It seems clear that Rushdie shares at least some of Chamcha’s reservations about Afrocentrism in the scene of the defense rally for the arrested Dr. Simba (413-416). Choosing Chamcha as his point of view character allows him to critique the limits of such ideas even as he acknowledges the justness of their cause.

In the first chapter of the book, George Miranda and Bhupen Gandhi match Zeeny’s proud references to Indian accomplishments and her list of crimes against Indians with their own examples of atrocities committed by Indians (54-57). Bhupen ends his tirade against modern India (56-57) by asking the emblematic question, “Who do we think we [are]?”

Rushdie seems to be trying to say that Indians, like all human beings, are both victims and criminals, both creators and destroyers. He is not proposing a sort of bland homogenized theory of original sin according to which all people are equally guilty and none specifically to blame: clearly he cares passionately that wrongs be righted and criminals identified and punished. Rather he rejects both martyrdom and triumphant nationalism as inadequate foundations for a satisfactory self-identity.

Another common source of identity is, of course, religion. Who would have thought that in the latter part of the twentieth century, so many conflicts would come to be defined in religious terms? Israeli Jews vs. Palestinians, Sikhs vs. Hindus, Hindus vs. Muslims, Serbs vs. Croatians, Irish Catholics vs. Irish Protestants–we seem to be embroiled in a new age of Wars of Religion. For Rushdie, orthodox religion signifies intolerance, repressiveness, rigidity. Dumsday represents the know-nothing Christian right and the Imam fanatical Muslim extremism. The Imam’s hatred of the former Shah of Iran and SAVAK is no doubt shared by Rushdie; but his alternative is even more monstrous: a giant insatiable maw devouring the people it claims to save. It is one of the more poignant ironies of “the Rushdie affair” that Khomeni evidently died without ever realizing that the novel he had denounced contained a devastating portrait of him.

If Rushdie had only denounced such fanaticism, few in the Muslim world would have endorsed Khomeni’s fatwa. But Rushdie goes on to call into question the credibility and beneficence of orthodox, traditional Islam. Gibreel’s dreams challenge the Qur’an’s claims to infallibility, accuse Islam of the repression of women, call into question the probity and honesty of the Prophet himself.

Rushdie does not create these dreams out of a simple desire to blaspheme for blasphemy’s sake. He is following in the footsteps of the great eighteenth-century Enlightenment critics of religion like Voltaire who sought to undermine the authoritarian power structures of their day by challenging their religious underpinnings. So long as the Church endorsed slavery, the divine right of kings, and censorship, the sort of liberating changes the rationalists yearned for could not come to pass, unless the Church’s authority could be called into question. Similarly, Rushdie sees modern societies like Iran and Pakistan as cursed by religious convictions that bring out the worst qualities in their believers. (In The Moor’s Last Sigh he challenges Hindu fanaticism as well.)

The entire novel strives to break down absolutes, to blur easy dichotomies, to question traditional assumptions of all kinds. There are to be no simple answers to the query, “What kind of an idea are we?” Demons can behave like angels and vice versa. High ideals can lead people to commit terrible crimes. Love can be mixed with jealous hate. Exalted faith can lead to tragedy. Just as Rushdie strives to destroy the distinction between center and periphery, so he challenges easy distinctions between good and evil.

At the end of the novel, Saladin returns to India, finally to reconcile himself with his father. But this is no simple return to his roots. The father with whom he is reconciled is a changed man. Saladin could not have loved him until he had become the enfeebled, benign shadow of his former self on his deathbed. Part of his heritage–the lamp–proves deadly. His inheritance does not include the home he grew up in. Zeeny, who elsewhere warmly urges his Indian roots on him, has little use for sentimental attachment to Peristan. Let it make way for the new, she says. Saladin seems finally to agree. He is ready to put aside not only the “fairy-tales” of religion but his personal history as well. In the end he opts for newness, for “If the old refused to die, the new could not be born” (547).

In the end, despite the postmodern trappings of Rushdie’s narrative, the values of the novel seem remarkably traditional: belief in individual liberty and tolerance, freedom of expression, skepticism about dogma, and belief in the redemptive power of love. Lest we too quickly claim triumphantly that these are distinctively European values, Rushdie reminds us of the remarkably intelligent and innovative Mughal ruler of India, Akbar, who challenged the orthodoxies of his time and brought more than his share of newness into the world (190).

One could derive from the book a sort of existentialist morality: there are no absolutes, but we are responsible for the choices we make, the alliances we forge, the relationships we enter into. Our choices define us. We cannot shift the responsibility for our actions to God or history. “What kind of an idea are you?” is a question addressed not only to immigrants, but to all of us.

Created by Paul Brians

Table of contentshttp://brians.wsu.edu/2017/02/08/table-of-contents/

Chapter IX: The Wonderful Lamp

Plot outline for Chapter IX

A year and a half later, Saladin flies home to be with his dying father. He has heard that Gibreel is now making films based on the “dreams” which have alternated with the present-day plot throughout the novel. On the plane he reads of various scandals and disasters taking place in India: clearly it is no utopia. Whereas Saladin resents the former maidservant who has married his father and taken on his mother’s identity, his lover/friend Zeeny Vakil immediately sympathizes with her. After years of hostility to his father, Saladin finds no support in those surrounding him for his attitude. As he sits by his father’s bedside the two are finally reconciled. Saladin has inherited his father’s estate and is now rich. Meanwhile a dispute over a film on Indian sectarianism has become the center of a censorship controversy in a way that ominously forshadows the treatment which Rushdie’s Satanic Verses was to receive upon publication.

Gibreel has also returned to Bombay, depressed and suicidal. The movie he tries to make is a “satanic” inversion of the traditional tale from the Ramayana, reflecting his disillusionment with love after having been rejected by Allie. Ultimately he goes entirely mad, kills Sisodia and Allie (hurling the latter symbolically from the same skyscraper from which Rekha Merchant had flung herself). Visiting Saladin, he confesses, then draws a revolver from the “magic” lamp Saladin had inherited from his father, and shoots himself. Zeeny Vakil’s final words to Saladin, “Let’s get the hell out of here,” may be ambiguous: they could mean only “Let’s leave,” but she may also be inviting him to leave the the realm of the Satanic in which he has been living for so long.

Notes for Chapter IX

Page 509

[523]

A Wonderful Lamp
Alludes to the Arabian Nights tale, “ Aladdin and the Wonderful Lamp.”

Page 511

[525]

GP
General practitioner (doctor).

[526]

Khalistan zealot
Sikh separatist, many of whom have been involved in terrorist acts, including the assassination of Indira Gandhi.

Page 513

[527]

pooja
See note above on p. 68 [69].

Page 514

[528]

Solan
The ancestral home of Rushdie’s family is in Solan, called the “Anees Villa Estate.” When the Rushdies moved to Pakistan, it was declared “evacuee property” and seized by the state and converted into the office of the district education officer, then made a magistrate’s residence. After a lengthy legal battle, the family regained title to the house. See J. N. Sadhu, pp. 20-23. (Joel Kuortti)

Page 516

[531]

islands in the stream
The title of a novel by Ernest Hemingway.

Page 517

[531]

Shiva lingam
The lingam, or phallic stone associated with Shiva, is one of the most commonly venerated objects in Hinduism (Sanskrit).

[532]

bride suicide
Murder reported as suicide; see above, p. 250 [258].

Gaffer Hexam
See above, p. 422 [436].

Page 518

armaments scandal
Refers to the Bofors scandal in which leading Indian politicians (including Prime Minister Rajiv Gandhi) were accused of receiving bribes from Swedish arms manufacturer AB Bofors.

massacre of Muslims
In late May of 1987 a number of Muslims were massacred at Meerut, purportedly by police forces. (David Windsor)

once-popular Chief Minister
Farooq Abdullah. There was a riot against him in Kashmir in 1987 during the Eid celebrations (which took place on May 29).

Page 519

[533]

HISTORY SHEETERS
Indian English for people with a criminal record.

Juma Masjid in Old Delhi
The largest mosque in India, built in the 17th century, more often spelled “Jami Masjid.” The walled city of Old Delhi is a Muslim stronghold, as opposed to Hindu-dominated New Delhi.

Bandh
General strike used as a political protest (Hindi).

member of the mile high . . . club
According to modern legend, anyone who has successfully performed intercourse in an airplane in flight.

Page 520

[534]

sugar . . . brown
“Brown sugar” is heroin, but these can also be read as racist slogans (see above, p. 261 [269]). The phrase was popularized in a song by that title by the Rolling Stones on their album “Sticky Fingers.” “Brown sugar” can also refer to sex with women of color.

Why do you think Rushdie has chosen to tell the story of Saladin’s father’s death in this final chapter? How does it relate to the rest of the novel? What functions does it serve at the end of the book?

Page 523

[538]

perhaps in the parallel universes of quantum theory
Some scientists have speculated that at each and every moment in which one thing rather than another might have happened, both do in fact happen, reality forking at that point into separate universes. Many “parallel” universes would then coexist simultaneously differing more or less from each other. The idea has been a commonplace in science fiction stories for decades.

Page 525

[539]

this pharmaceutical Tamburlane
London theater critic Kenneth Tyanan concluded his 1960 review of an Oxford University Dramatic Society production of Christopher Marlowe’s Tamburlaine the Great (directed by John Duncan) with this whimsical parody, which he introduced as follows: “The supporting cast, studded as it is with constantly repeated names like Usumcasane, Theridamas, Mycetes, Celebinus and Callipine, got blurred in my mind, rather as if they were a horde of pills and wonder drugs bent on decimating one another” (Tynan 26).

Page 526

[540] Eek, bhaak, thoo
Noises indicating something distasteful being spit out, also used as an expression of disgust (Hindi).

Abba
Father (Urdu).

The Devil damn thee black, thou cream-fac’d loon
A casually racist rebuke uttered by the besieged Macbeth to his servant in Act V, scene 3, line 11.

Page 527

Page 528

[542]

Finnegan’s wake
James Joyce’s novel, Finnegan’s Wake, is based on a popular Irish ballad about a man who loved to drink so much he refused to stay inert at his own wake.

[541]

achkan jackets
Long formal jacket associated with turn-of-the-century Muslim nobility, now rapidly disappearing (Urdu, Hindi).

allsorts
Assorted hard candies.

Page 529

[543]

the lamp
See above, p. 509 [523].

Page 530

[545]

Urdu
The language most commonly spoken by Muslim Indians.

the world, somebody wrote, is the place we prove real by dying in it
The “somebody” is Edward Bond, a British playwright. The last paragraph of the “Author’s Preface” to his play Lear reads as follows: “Act One shows a world dominated by myth. Act Two shows the clash between myth and reality, between superstitious men and the autonomous world. Act Three shows a resolution of this, in the world we prove real by dying in it” (p. xiv).

Page 532

[547]

Claridge’s Hotel
London’s most famous and luxurious hotel.

Page 534 [549]

How has Saladin changed after his father’s death?

Page 536

[550]

Childhood’s End
Probably a sly reference to the title of Arthur C. Clarke’s science fiction novel. Clarke has lived for some years in Sri Lanka.

Page 536

[550]

George Miranda
Perhaps alluding to the character in Shakespeare’s The Tempest. See above, p. 53 [49].

Dhobi Talao Boozer
A tavern in the Dhobi Talao district of Bombay.

Shah Bano
A 1985 Indian legal case that gained widespread attention.

Fundamentalists of both religions had instantly sought injunctions
Rushdie’s earlier novel Shame was banned in Pakistan, and Midnight’s Children condemned in India.

Page 537

[551]

Gateway of India
An impressive arch built near the harbor to commemorate the visit of King George V and Queen Mary in 1911.

Shiv Sena
See note above, on p. 55.

Page 539

[554]

Foras Road
Road in Kamathipura, Mumbai’s red-light district.

dadas
Literally “brothers,” but here, pimps (Hindi).

Page 542

[556]

All-India Radio
The official government radio network.

“language press”
Newspapers and magazines in the many languages of India other than English.

Page 545

Why do you think the novel ends with Gibreel’s suicide?

Chapter VIII: The Parting of the Arabian Sea

Plot outline for Chapter VIII

It is important to know that the events in this chapter are based on a real occurrence. In 1983 thirty-eight fanatical Shi’ites walked into Hawkes Bay in Karachi (the site of the Rushdie family home in Pakistan). Their leader had persuaded them that a path through the sea would miraculously open, enabling them to walk to the holy city of Kerbala in Iraq (Ruthven 44-45).

The story of the mystical Ayesha from the end of Chapter IV resumes. One disaster after another assails the pilgrims following Ayesha in her march to the sea; but she insists on continuing, as does Mishal, Mirza Saeed’s wife, despite his repeated attempts to dissuade her. He tries to persuade Ayesha to accept airplane tickets to complete the pilgrimage to Mecca (which is in fact the most common way for pilgrims to make the hajj today); but she refuses. Her fanaticism makes her more and more ruthless, unmoved even by the deaths of fifteen thousand miners nearby. She behaves like the evil Ayesha of the Desh plot when an Imam announces that an abandoned baby is a “Devil’s Child,” and allows the congregation of the mosque to stone it to death. Finally, the horrified Mirza Saeed watches as his wife and others walk into the sea and are drowned; though all other witnesses claim that the sea did miraculously open as Ayesha had expected and the group crossed safely. Mirza Saeed returns home and starves himself to death, in his dying moments joining his wife and Ayesha in their pilgrimage to Mecca, though probably only in his mind.


Notes to Chapter VIII


Page 471

[484] The Parting of the Arabian Sea
See above, pp. 236 [243], 468 [483].


Page 473

[487]

sanyasi
A devout Hindu who has sworn to relinquish the things of this world and wander the world in poverty, living off what he can beg (Sanskrit, Hindi).


Page 474

[488]

looking like a mango-stone had got stuck in his throat
Most uncomfortable since mangoes have very large, sharp-edged seeds.

potato burtha
Spicy mashed potatoes (Hindi).

parathas
Flat bread fried in ghee, often stuffed with spiced peas or potatoes. Recipes.


Page 475

[489]

arré deo
Hey, you! (Hindi)

Family Planning dolls
Explained on p. 224-225 [231].

mausi
A respectful term for one’s mother’s sister (Hindi).

RSS
Rashtriya Swayamsevak Sangh (“National Self-Service” Organization); a fanatically Hindu political organization with close ties to the Bhartiya Janata Party. The assassin of Mahatma Gandhi was a member. The RSS home page.

Vishwa Hindu Parishad
Vishwa Hindu Parishad (“World Hindu Council”), another Hindu fundamentalist organization which often works closely with the RSS.


Page 476

[490]

Communal
In Indian usage, this term refers to sectarianism, and is often used in phrases such as “communal violence,” refering to violence between Hindus and Muslims.

Hindu-Muslim bhai-bhai
Hindus and Muslims are brothers. A slogan made famous by Jawaharlal Nehru (Jussawalla, “Dastan” 57)

shakti
The divine power or energy often personified as female, for example Kali, Durga, Lakshmi (Sanskrit). Mirza Saeed is arguing that that they are merely metaphors for a purely spiritual reality.


Page 477

[491]

Sarpanch
See above, note on p. 225 [232].


Page 478

[492]

windscreen
British for windshield.


Page 479

[493]

pugri
Turban (Hindi, Urdu).

biri
An Indian cigarillo, contains tobacco wrapped in a leaf of another plant (Hindi).


Page 482

[496]

her silver hair was streaked with gold
The reverse of the usual process.

Bibiji
See above, p. 217 [223].


Page 483

[497]

butterfly clouds still trailed off her like glory
Alluding to William Wordsworth’s poem: ” Intimations of Immortality from Recollections of Early Childhood:

But trailing clouds of glory do we come
From God, who is our home:
Heaven lies about us in our infancy.
(stanza 5, lines 7-9)


Page 484

[498]

lemmings
According to (inaccurate) legend, lemmings periodically stampede suicidally into the sea.

Circe
See above, p. 24.

pipe-player
The Pied Piper of Hamelin.

Devil’s verses
More Satanic verses.

a choice . . . between the devil and the deep blue sea
Formerly a common expression for a situation with no good choices, here made literal. Mirza Saeed is probably quoting the refrain of of Harold Arlen’s popular song, “Between the Devil and the Deep Blue Sea” (lyrics by Ted Koehler).


Page 485

[499]

refused to sleep beside him
This may not be merely a personal reaction, since when a Moslem man disavows Islam or becomes a heretic, it is incumbent upon his wife to refrain from sexual intercourse with him (Massud Alemi).


Page 486

[500]

banghis
Literally “sweepers,” but more generally, untouchables, low-caste people (Hindi).


Page 487

[501]

The entire discussion about love at the bottom of this page is conducted in clichés.

all for love
Title of John Dryden’s (1677) play based on Shakespeare’s Antony and Cleopatra.

Love . . . is a many-splendoured thing.”
A popular song from the 1955 movie of the same name.

The next two commonplaces are immigrants, translations from foreign languages:

Makes the world go round
Originally a line from an old French folk song.

Love conquers all
Translation of Vergil’s Eclogue no. 2, line 68: “Omnia vincit amor.”

[502]

isn’t it?
Isn’t that so? See above, p. 310 [320].


Page 488

What is the point of the pamphlets being handed out by extremist Hindus?

Yatris
Travelers, pilgrims (Sanskrit, Hindi).

hoardings
Billboards.


Page 492

[506]

Venetian scene of devastation
Although the streets and squares of Venice are often flooded in modern times during high tides, this more likely refers to the fact that the city is threaded with numerous canals: any city whose streets are filled with water could be called a Venice.


Page 492

The water had an odd, reddish tint that made the sodden populace imagine that the street was flowing with blood.
Another version of Enoch Powell’s vision come true; see note on p. 186 [192].


Page 493
[507]

mining disaster
Mining is a dangerous occupation, but the fantastic scale of this disaster makes clear that it is miraculous punishment for the miners’ opposition to the march (see above, pp. 489 [503], 492 [505]).

kauri
Hindi for cowrie shells, which were used as currency throughout much of Asia and Africa in ancient times. There is a common phrase, “kana kauri,” which refers to a coin of such a small denomination as to be virtually valueless (Hussain).

dam
“Value,” used in both the monetary and philosophical senses (Hindi). But also punning on the English expression “Not worth a damn,” which may in fact have been derived from the Indian word (Windsor).


Page 496

[510]

The Imam
The recurrence of the title here reminds us of the ruthless Imam of the Desh plot, and shows us how Ayesha’s idealism has turned to evil. It is as if the cruelty of the earlier Ayesha and the fanaticism of the earlier Imam have now joined forces. Yet another Imam, in Delhi, is depicted on p. 519 [533].


Page 497

[511]

stoned the baby to death
According to Srinivas Aravamudan, this scene recalls “the bloody and unsuccessful campaign conducted after Muhammad’s death by his favourite wife, Ayesha, against the fourth Khalifa, . . . Ali–a historical reference often cited by fundamentalists . . . as a proof that women should not enter public life” (13).

dholki
Traditional Indian hand drum.


Page 498

[512]

filmi ganas
Popular film tunes: the staple of popular music in India (Hindi). A history of filmi music.

nautch-girl
Indian secular dancer in a tradition going back to the Mughal courts (from Sanskrit-Hindi naach: dance). A Brief History of Classical Dance from South India.

‘Ho ji!’
A vaguely celebratory exclamation meaning something like “Hurray!” (Hindi). A common refrain in popular songs.


Page 499

[513]

In this plot, Mirza Saeed plays the role of the doubting tempter which was played by Salman in the Jahilia plot. Compare the two in terms of how sympathetically they are portrayed: their motives, attitudes, and deeds.


Page 501

[515]

Shangri-La
See note on p. 295 [305].

thela
A four-wheeled cart used by street vendors (Hindi).

Partition was quite a disaster here on land.
The 1947 partition of the former British colony into India and Pakistan was marked by violent riots, looting, and enormous bloodshed.


Page 503

[517] dancing on a fire
Walking on hot coals is a traditional practice of certain Hindu mystics called “firewalkers.”


Page 504

kiss of life
Mouth-to-mouth artificial respiration.

[518]

CID man
Plainclothes detective from the Criminal Investigation Department. The acronym is often jokingly said to stand for “cop in disguise.”


Page 505

[519]

punkahs
See above, p. 231 [237].

What evidence is there that the seas really parted and spared the pilgrims? What evidence is there that they simply drowned? What is Rushdie trying to convey by presenting this conflict evidence?


Page 505

What is the significance of the destruction of the tree in the garden?

Next chapter
Back to Table of Contents

Chapter VII: The Angel Azraeel

Plot Summary for Chapter VII

This is by far the most eventful chapter in the novel, and the one in which readers are most likely to get lost. The Saladin/Gibreel plot resumes as the former meditates on his two unrequited loves: for London and for Pamela, both of whom have betrayed him. He calls on his wife, now pregnant by Jumpy Joshi, and says he wants to move back into his home, although he seems to have fallen out of love with her. Back in his room at the Shaandaar Cafe, he watches television and muses on various forms of transformation and hybridism which relate to his own transmutation and fantasizes about the sexy teenaged Mishal Sufyan. The first-person demonic narrator of the novel makes one of his brief appearances at the bottom of p. 408 [top of 423]. The guilty Jumpy coerces Pamela into taking Saladin home. The pair is involved in protests against the arrest of Uhuru Simba for the Granny Ripper Murders. Saladin goes with them to a protest meeting where an encounter with Mishal makes him feel doomed. Jumpy mentions Gibreel to him. After hearing evangelist Eugene Dumsday denounce evolution on the radio, he realizes that his personal evolution is not finished.

A heat wave has hit London. At a bizarre party hosted by film maker S. S. Sisodia, Saladin meets Gibreel again. He starts out to attack him, furious at the latter’s having abandoned him back when the police came to Rosa Diamond’s house; but enraged by the beautiful Alleluia Cone, he more effectively avenges himself accidentally by blurting out the news of his wife’s unfaithfulness, unaware of the effect this will have on Gibreel, who is extremely prone to jealousy. Gibreel insanely assaults Jumpy Joshi, whom he fears is lusting after Allie.

Allie, driven to distraction by Gibreel’s jealousy, invites Saladin to stay with her and the sedated Gibreel in Scotland. The two lovers are bound in an intensely sexual but destructive relationship which makes Saladin more than ever determined to take his revenge on Gibreel, whom he takes to the Shaandaar Café, where they encounter drunken racists. On the way back to Allie’s flat Saladin plants the seeds of his campaign against Gibreel’s sanity by telling him of the jealous Strindberg. He begins to use his talent for imitating many voices to make obscene and threatening phone calls to both Allie and Gibreel, and he succeeds in breaking the couple up.

Gibreel, now driven completely insane, is suffering under the delusion that he is the destroyer angel Azraeel, whose job is to blow the Last Trumpet and end the world. A riot involving both Blacks and Asians breaks out when–after Uhuru Simba dies in police custody–it is made clear that he was not the Granny Ripper. Gibreel is in his element in this apocalyptic uprising. It is not always clear in what follows how much is Gibreel’s insanity and how much is fantastic reality: but he experiences himself as capable of blowing streams of fire out of his trumpet to incinerate various people, including a group of pimps whom he associates with the inhabitants of the Jahilian brothel in his dream. On a realistic level, the ensuing fires are probably just the result of the rioting that has broken out around him. Jumpy Joshi and Pamela die when the Brickhall Community Relations Council building is torched either by Saladin, or by the police. When Saladin returns to the Shaandaar Café he finds it ablaze as well, and plunges in to try to rescue the Sufyan family, but instead he is rescued by Gibreel. As an ambulance takes the two men away, Gibreel lapses back into madness and dreams the next chapter.


Notes for Chapter VII

Azraeel
Azraeel, or more commonly “Izra’il” is the principal angel of death in Islam (Netton: Text, p. 35).


Page 397

[411]

love, the refractory bird of Meilhac and Halévy’s libretto for Carmen
The first lines of the Habañera in Act I of Georges Bizet’s 1857 opera Carmen are “L’amour est un oiseau rebelle / Que nulle ne peut apprivoiser” (“Love is a rebellious bird which nothing can tame”). The libretto was written by Henri Meilhac and Ludovic Halévy, based on the novel by Prosper Mérimée. Rushdie’s erudition let him down here, however; for the words to the Habañerawere in fact written by Bizet himself (The Lyric Opera Companion, 67).

Khayyám FitzGerald’s adjectiveless Bird of Time (which has but a little way to fly, and lo! is on the Wing)
Edward Fitzgerald’s very loose “translation” of the Rubáiyát by Persian poet Omar Khayyam is a classic of English romantic poetry, and contains these lines in its seventh stanza:

The Bird of Time has but a little way
To flutter–and the Bird is on the wing.

a letter written by Henry James, Sr, to his sons
The passage here quoted comes in fact from Henry James, Sr.’s book, Substance and Shadow (1866), p. 75. It is quoted in William James’ introduction to his father’s writings, collected in the volume entitled The Literary Remains of the Late Henry James (1884) but is not presented by him as a letter. The passage is most readily available in Matthiessen (156). David Windsor points out that Rushdie evidently encountered the passage as the epigraph to José Donoso’s novel, The Obscene Bird of Night where the quotation is (mis-) attributed thus: “Henry James Sr., writing to his sons Henry and William.” This isn’t the only mistake Donoso makes: a comma gets misplaced, and a number of elisions are made as well of the quote that William James uses. But William himself is misquoting his father: in Substance and Shadow the sentences are in a different order, and there’s a bit that William puts in that isn’t there in the original. So Rushdie has to be quoting the misquote (Donoso’s) of the misquote (of William’s) of Henry James. Donoso’s novel tells of a horribly deformed son (called “Boy”) born to an important politician, who sets him up on a remote family estate where, but for one person, all of the people will be “freaks of nature,” so that he will never grow up feeling abnormal. The one “undeformed person” (who is also writing the story of “Boy”) is thus the one “freak” that will further reinforce Boy’s “normality.”

Bright Elusive Butterfly
Bob Lind’s recording of his song “Elusive Butterfly,” was an international hit in 1966. The last line of each stanza is “I chased the bright elusive butterfly of love.”

Skinnerian-android
From B. F. Skinner (b.1904), developer of experimental behavioral psychology, which focusses on responses to stimuli. The B. F. Skinner Foundation.


Page 398

[412]

Othello . . . Shylock
Two Shakespeare characters; the first the Black protagonist of the play by the same name, the second the villainous Jew in The Merchant of Venice. The reference to Othello being worth the entire output of the rest of dramatic literature is a likely nod to Thomas Babington Macaulay’s famous quote that “a single shelf of a good European library was worth the whole native literature of India and Arabia.”

the Bengali writer, Nirad Chaudhuri
Bengali by birth, writes in English; author of a genial travel book based on his broadcasts for the BBC entitled A Passage to England.

Civis Britannicus sum
I am a British citizen, in Latin to suggest the colonial’s allegiance to the empire.

the Golden Bough
Sir James Frazer’s The Golden Bough, first published in 1890, grew through many editions into a massive survey of world mythologies intended to demonstrate an underlying pattern which he first discerned in the legend of the Priest of Diana at the temple of Nemi, who could only gain that post by slaying his predecessor.

[413]

Goan
Goa is a former Portuguese colony on the southwest coast of India. Indian claimed it from the Portuguese in 1961. Information about Goa.


Page 399

hospitality . . . the Buster Keaton movie of that name
Keaton’s 1923 comedy is actually called Our Hospitality. The hapless Keaton finds he is the guest of a family which has carried on a deadly feud with his own family for generations. As good southerners, their sense of hospitality forbids them from killing him while he is actually in their home, so much of the film consists of their efforts to get him to leave and his frantic efforts to prolong his stay.

Ho Chi Minh to cook in its hotel kitchens?
The future Vietnamese leader did in his youth in fact work in the Carlton Hotel as a dishwasher and cake maker.

huddled-masses
Allusion to the Emma Lazarus verses (entitled “The New Colossus”) on the Statue of Liberty: “Give me your huddled masses yearning to breathe free.” Text of the poem and background information about it.

are-you-now-have-you-ever-been
Applicants for immigration, among others, are frequently asked to sign forms asking whether they are now or have ever been members of the Nazi or Communist Parties.

Ho Chi Minh
Leader of the communist National Liberation Front during the Vietnam War. The Ho Chi Minh Reference Archive?

McCarran-Walter Act
A law which for decades forbid those with radical political views entry into the United States.

Karl Marx
Marx lived and worked for many years in London.

NatWest tower
Also known as Tower 42, opened 1981 and was then the tallest building in London. From the air the roof looks like the logo of NatWest bank. It has since been overshadowed by a raft of high-rise developments in the City of London.

Zindabad
Long live (Urdu & Farsi), meaning the same thing as “Viva.”

Briefly summarize what Saladin admires about England and what Pamela objects to about it.


Page 401

[415]

Niccolò Machiavelli
Author of Il Principe (The Prince, 1513), a pragmatic and ruthless guide for the Medici, who ruled Florence during the Renaissance. The revisionist view that The Princeis a satire rather than a set of serious proposals has become fashionable in recent years. The Discorsi are The Discourses on the First Ten Books of Titus Livius (1513-21). The text of The Prince.

Labyrinth
1986 film directed by Jim Henson and involving Muppet characters of his creation. More information about the film.

[416]

Legend
A 1985 film directed by Ridley Scott in which demons seek to annihilate unicorns. More information about the film.

Howard the Duck
A 1986 satire on superheroes which cost millions because of its special effects but was a spectacular flop at the box office. More information about the film.


Page 402

Not since Dr. Strangelove.
The mad scientist in the film by that name (played by Peter Sellers) has an unruly arm which keeps giving the Nazi salute, and which ends by strangling him. The character is a satire on the way in which the U.S. Army adopted a number of scientists who had worked for the Nazis in developing German rockets so that they could help develop the American missile program. More information on the film.

Stephen Potter’s amusing little books
Potter popularized the concept of One-upmanship in his best-selling book by that title (London: Hart-Davis, 1952) and in several sequels. When one has gained an advantage over someone else one is said to be “one up.” To be at a disadvantage, hence, is to be “one down.”

denied him at least thrice
Alluding to the Apostle Peter’s three-fold denial of Christ (Matthew 26:69-75).


Page 403

[417]

entine, Milligan, and Sellers
Michael Bentine, Spike Milligan, and Peter Sellers were the stars of the long-running BBC radio comedy series, The Goon Show. See below, p. 406 [417], “the Goons.”


Page 404

[418]

a short-story
Rushdie claims to have made this story up himself.

[419]

Sunt lacrimae rerum
They are tears for misfortune. From Virgil’s Aeneid, Book 1, line 462 (Latin). (See Verstraete 333.) The John Dryden translation of the Aeneid.


Page 405

[419]

Procrustean bed
In Greek mythology Procrustes laid out travelers on his bed, stretching them until they fit (if they were too short) or cutting off the parts that extended (if they were too tall).

Mutilasians
Pun on mutant (mutilated?) Asians; alluding to the tendency of popular culture to create Asian villains.

[420]

lycanthropy
Werewolves.

‘I Sing the Body Eclectic’
Punning on the title of a poem by Walt Whitman: “I Sing the Body Electric.” Text of Whitman’s poem.

What is the common theme running through this paragraph and the following one?


Page 406

chimera
See above, note to p. 301 [311]. All the following examples are to some extent artificial blends which Saladin judges failures.

the names of the two trees
According to p. 299 [309], they were laburnum and broom.

Esperanto-like vacuity of much modern art
Esperanto is an artificial language designed to be an easy-to-learn international communications medium. Aside from the fact that its roots are entirely European, it has never been very widely adopted and is therefore a failure at communicating, as is much modern art. More about Esperanto.

Coca-Colonization
An expression which uses the spread of Coca-Cola to almost all the corners of the earth as a symbol of the exportation of cheap and tasteless American (or Western) culture.

[421]

‘the Goons’
See Bentine, Milligan, and Sellers above, on p. 403 [421].


Page 407

Shree 420
See note on p. 5 on “My shoes are Japanese.” This film contains some of the most popular of Indian film songs.

Parker-Knoll
The British firm of Parker Knoll makes luxurious modern furniture.

[422]

Why does Saladin’s agent compare him to Dracula?


Page 408

crazed homosexual Irishmen stuffing babies’ mouths with earth
Perhaps alluding to the scandal surrounding the mass grave of babies borne by unwed mothers at the Bon Secours Mother and Baby Home. Although the full extent of the scandal didn’t emerge until 2014, the first bodies were discovered in 1975. For details, see the Wikipedia article.

‘Why demons, when man himself is a demon?’ the Nobel laureate Singer’s ‘last demon’ asked from his attic in Tishevitz
In Isaac Bashevis’ story “The Last Demon,” he portrays a demon who has been sent to plague an obscure Polish town inhabited entirely by Jews. He finds himself stranded there for eternity when the Nazis destroy the entire population in the Holocaust. Information about Singer at the Nobel Prize site.

man is angelic . . . the Leonardo Cartoon
The Leonardo da Vinci cartoon is a large, elaborate drawing he made for a never completed painting of the Virgin Mary and the infant Jesus with St. Anne and the infant John the Baptist. Though the children have cherubic smiles, neither one is literally an angel. A reproduction of the cartoon.


Page 410

[424]

Mughlai
In the north Indian Muslim tradition.

pack it in
Shut up.

Discuss Pamela and Jumpy’s differing reactions to Saladin.


Page 411

[425]

Why do you think Jumpy has the same dream that Saladin used to have? (See above, p. 400 [414].)


Page 412

[426] Ascot
Scene of a famous horse race called “the Royal Meeting” attended each June by royalty and nobility, decked out in high fashion.


Page 413

[427] The black man who changed his name to Mr X and sued the News of the World for libel
London tabloids like the sensational News of the World are prone to label someone involved in a scandal and whom they hesitate to name in person “Mr. X” because British libel law restricts publishers much more than it does in the U.S. Black Muslims used to substitute “X” for the family names which their ancestors inherited from their slavemasters. See note above on Bilal X, p. 207 [213].

Brickhall Friends Meeting House
The “Religious Society of Friends,” popularly referred to as “Quakers,” have “meeting houses” instead of churches.


Page 414

[428] the young Stokeley Carmichael
Radical leader of the the U.S. Student Nonviolent Coordinating Committee, later of the Black Power movement; born in Trinidad–another immigrant.

Walcott Roberts
Perhaps named in tribute to the famous Black Caribbean Nobel-Prize-winning poet Derek Walcott.

the World Service
The BBC’s foreign broadcasting service, whose announcers are famed for their cultivated “proper” accents.

Leviathan
Biblical name for a whale or mythical sea monster, associated with apocalyptic prophecies (see, for instance, Isaiah 27:1).

we shall ourselves be changed . . .We have been made again .
Phrases with vaguely religious connotations, the first perhaps alluding to Paul’s comment on resurrection, “We shall all be changed” (I Corinthians 15:51-52) and the second to the Christian concept of being “born again” (that is, saved).

hewers of the dead wood and the gardeners of the new
Reversing the connotations of the phrase “hewers of wood and drawers of water,” which refers in the Bible to slaves (See Joshua 9:21)


Page 415

[429]

Nkosi sikelel’ i Afrika
” God Bless Africa,” Xhosa hymn, used by the Transkei and some other African countries as a national anthem. The first verse was written by Enoch Sontonga in 1897. Often sung at rallies to support South African blacks. Text and recordings of the hymn.

What is it that Saladin objects to about this rally at the end of the full paragraph on this page? What do you think of his objection?

[430]

I Pity the Poor Immigrant
This Bob Dylan song contains such lines as “that man who with his fingers cheats and who lies with every breath” and “who falls in love with wealth itself and turns his back on me.” Complete lyrics. More information about Bob Dylan.


Page 416

[430]

a blazing fire in the center of her forehead
Forecasting the disastrous fire on p. 466 [481].

bun in the oven
Britishism for “pregnant.”

[431]

Mephisto
Brilliant Hungarian film (1981) based on a novel by Klaus Mann.


Page 417

–Who art thou, then?
–Part of that Power, not understood,
Which always wills the Bad, and always works the Good.

The demonic Mephistopheles offers this definition of his role to Faust in Goethe’s play (Part I, lines 1345, 1348-1349), arguing the ambiguity of good and evil. It is also the epigraph of Mikhail Bulgakov’s novel, The Master and Margarita, which Rushdie has identified as an important inspiration for The Satanic Verses (see below, p. 457 [472], Petersson 288).

Gondwanaland . . . Laurasia
Names assigned by paleogeologists to the early protocontinents which, according to the theory of continental drift, broke apart millions of years to form today’s continents. The theory given here of the origin of the Himalayas is widely accepted. Note that in a sense India itself is an immigrant to South Asia. More information on the theory.


Page 418

Fair Winds
This punning store name alludes to the saying “’tis an ill wind wind that blows nobody good.” Rushdie is not the first to link this saying to wind instruments. It is a common joke among musicians that the oboe is an “ill wind that nobody blows good.”

Ave atque vale
“Hail and farewell;” from Catullus’ Ode 101, line 10. The text of the poem.

phoney peace
Reversing the phrase “phony war” used to label the long pause in the winter of 1939-1940 between Hitler’s conquest of Poland and his invasion of France. Many observers felt that a war which would spread widely was unlikely, and denigrated what they viewed as war hysteria with this term.


Page 421

[435]

Friend!
Charles Dickens’ Our Mutual Friend. The title satirizes the tendency of musicals to shorten the titles of literary works, so that, for instance, the musical version of Dickens’ Oliver Twist became simply Oliver!

Jeremy Bentham
The name of an English pragmatic philosopher (1748-1832), not usually associated with entertainment.


Page 422

[436]

the Stucconia of the Veneerings
The Veneerings are a pretentious newly wealthy couple in Our Mutual Friend. Their name suggests a veneer of elegance above a crass reality. Stucconia is their mansion, whose name suggests a structure built of cheap stucco rather than noble stone.

Gaffer Hexam
A ghoulish figure in the novel who makes his living dragging drowned bodies from the Thames and robbing them.

dry-ice pea-souper
When coal was widely used in London, the city was plagued with notoriously thick smogs which were said to be “as thick as pea soup.” Such a fog is here recreated for the stage with dry ice.

[437]

London Bridge Which Is Of Stone
The first paragraph of Our Mutual Friend introduces Gaffer Hexam as follows:

In these times of ours, though concerning the exact year there is no need to be precise, a boat of dirty and disreputable appearance, with two figures in it, floated on the Thames between Southwark Bridge, which is of iron, and London Bridge, which is of stone, as an autumn evening was closing in.

Icequeen Cone
The pun on “icecream cone” must have been in Rushdie’s mind much earlier, when he first began referring to her as the “ice queen.”


Page 423

[437]

a Curiosity Shop
Alludes to the title of a Dickens novel: The Old Curiosity Shop.


Page 424

[438]

Ours is a Copious Language
These lines are a verse arrangement of a passage from Our Mutual Friend. Martine Dutheil notes that in the original context “the fatuous Podsnap condescends to a Frenchman who is at pains to make sense of the conversation. Instead of engaging with his questions, Podsnap keeps correcting his pronunciation: : ‘”Our language,’ said Mr. Podsnap, with a gracious consciousness of always being right, “is Difficult. Ours is a Copious language, and Trying to Strangers. I will not Pursue my Questions.”‘” Clearly Rushdie is plucking a passage about British insularity in regard to foreigners out of this very English novel (Dutheil 77).

Rex-Harrisonian speech-song
The brilliant actor Rex Harrison was no singer, but he developed his own manner of talking his way through songs when he starred as Professor Higgins in the musical My Fair Lady.

mongoose to her cobra
Mongeese are valued in India for their ability to attack and kill deadly cobras unscathed.

[439]

What follows is tragedy.
Margareta Petersson suggests that this passage echoes a similar passage in Apuleius’ Golden Ass: “Readers are warned that what follows is tragedy not comedy, and that they must read it in a suitably grave frame of mind” (Apuleius 239, Petersson 334).

in which clowns re-enact what was first done by heroes and by kings
Alludes to the opening lines of ” The 18th Brumaire of Louis Bonaparte” by Karl Marx: “Hegel remarks somewhere that all great world historical facts and personages occur, as it were, twice. He has forgotten to add the first time as tragedy, the second as farce.”


Page 425

[440]

mutton dressed as lamb
An older woman dressed to look younger.


Page 426

[441]

neo-Procrustean
See above, note on Procrustean bed, for p. 405 [419].


Page 427

altered states
Allusion to the title of the 1980 film in which the main character is transmuted into a violent beast.

[442]

intentionalist fallacy
In literary criticism, the phrase “intentional fallacy” refers to the view that a work’s meaning should be judged by its author’s intentions. A short definition.


Page 428

[443] I follow him to serve my turn upon him
A quotation from the villainous Iago in Act I, Scene 1, line 42 of Shakespeare’s Othello, explaining that the former serves the latter only so he can work his revenge upon him.


Page 429

Fury-haunted
The bird-women who punished those who commmitted certain crimes; their most noted victim was Orestes.

[444]

Oresteian imagination
Orestes returned from exile to kill his mother and her lover for betraying and murdering his father, dramatized in Aeschylus’ The Eumenides. A translation of the play.

quixotic
Like that of the very vulnerable would-be knight, Cervantes’ Don Quixote.

Shabash, mubarak
Well done, congratulations (Urdu & Persian).


Page 430

That is no lady
Variation on the old joke: “Who was that lady I saw you with last night?” “That was no lady; that was my wife!”

What effect does Saladin’s revelation about his wife’s pregnancy have on Gibreel?

[445]

that bridge Which Is Of Iron
See note, above, on p. 422 [437] on London Bridge Which Is Of Stone.


Page 431

[446]

Hadrian’s Wall
A wall built to defend Roman Britain from invading northern tribes.

the old elopers’ haven Gretna Green
Gretna Green used to be famous throughout England as the first town across the border in Scotland in which one could be married without the delays required elsewhere; hence it was a popular destination for eloping couples.

Lockerbie
Scottish town, seemingly mentioned at random, but by coincidence the site several months after the novel was published of the Pan Am 103 explosion (see above, p. 4).


Page 432

[447]

character isn’t destiny any more
The saying “character is destiny” is attributed to the ancient Greek philosopher Heraclitus.

Discuss the disagreement between Allie and her mother over modern history.


Page 433

Persepolis
The ancient capital of Persia (modern Iran). Black and white photographs of Persepolis.

[448]

woz ear
Cockney version of “was here.”


Page 434

[449]

bas
Hindi for “enough” used as a command or exclamation.

some rakshasa kind of demon
The Rakashas (Sanskrit), ruled over by Ravana, have the power to change their shape into those of animals and monsters.

bilkul
Completely (Hindi).


Page 435

Captain Ahab
The obsessed captain who hunts Moby Dick in Herman Melville’s novel and is ultimately destroyed by the great white whale. The text of the novel.

trimmer Ishmael
Ishmael is the narrator of Moby Dick, and is the sole survivor of the shipwreck which ends Ahab’s quest. A “trimmer” is one who refuses to take sides, who trims his sails to suit the winds of popular opinion.

[450]

the Grand Panjandrum
A pompous official, from a 1755 story by Samuel Foote.


Page 438

[453]

bhai-bhai!
Brother and brother (Hindi).


Page 439

a Crusoe-city marooned on the island of its past, and trying, with the help of a Man-Friday underclasss, to keep up appearances
In Daniel Defoe’s Robinson Crusoe the shipwrecked mariner tries to recreate his civilization in miniature, using as his servant the marooned native he calls “Friday.” The British are now marooned on their own island home, and the natives of their former colonies have come to live and work, often at menial jobs. The Defoe novel is a favorite object of allusions by postcolonial anglophone writers. The text of the novel.

[454]

Covent Garden
Formerly a famous outdoor produce market, now specializing in handicrafts and souvenirs. History of Covent Garden.

yoni
Vagina (Sanskrit). The traditional female counterpart to the male lingam(see below, p. 517 [531]).

Potemkin
Sergei Eisenstein’s revolutionary 1925 film, The Battleship Potemkin about the 1905 Russian revolution, highly innovative and widely admired.

Kane
Orson WellesCitizen Kane (1941), also much admired for its innovative camera techniques.

Otto e Mezzo
The original Italian title of 8 1/2, the autobiographical film by Federico Fellini (1863). More about the film.

The Seven Samurai
Akira Kurosawa’s influential 1954 film.

Alphaville
See above, p. 4.

El Angel Exterminador
Luis Buñuel’s The Exterminating Angel (1962). Note that each of these films was made by a director from a different country.


Page 440

Mother India
A spectacular 1957 film about rural poverty directed by Mehboob Khan. Rushdie says of the film that it was

the big attempt to make a kind of Gone With the Wind myth of the nation, and took the biggest movie star in India at the time, Nargis, and asked her, basically, to impersonate the nation. And the nation was invented a village woman who triumphed over horrible hardships. At the beginning of the film, she has two children, and her husband is working in the fields and a boulder rolls down the hillside and crushes his hands. And she is required, therefore, to take over the male role, to run the family, to work in the fields and so on, and there is the usual run of wicked land owners. She has a good son and a bad son. There is quite an interestingly suppressed incest theme. Some of this crops up in The Moor’s Last Sigh. Anyway, the point about Mother India is that it had a success on a scale that is almost unimaginable. It became a sort of gigantic event in the history of the country, and it did become a kind of nation-building.

Rushdie goes on to comment on Nargis’ later career:

. . . after she played Mother India it’s as if she couldn’t get rid of the part. She had been so stamped with that part that not only was it difficult for other people to see her differently, it became difficult for her to see herself differently. So she started pontificating, and there’s an extraordinary passage which is recorded in the biography of Satyajit Ray, in which Nargis lays into him and says that his films are terrible, because they are anti-nationalist. And the reason they are anti-nationalist is because they show “negative aspects” of India. Whereas she, in her films, always tried to concentrate on the positive aspects. I think this passage is very illuminating. It indicates how Ray was never really popular in India, and the way in which the people who had been involved in Bombay cinema’s sentimentalisation of the national ideal were actually quite hostile to that kind of art cinema–they thought it was negative.

Rushdie: “Interview,” pp. 53-54.

Mr India
A science-fictional 1987 thriller directed by Shekhar Kapoor, starring Anil Kapoor, Sridevi and Amrish Puri.

Shree Charsawbees
Shree 420 (Hindi). See note on p. 5 on “My shoes are Japanese.”

Ray
Satyajit Ray, director of The World of Apu and other fine Indian films not widely appreciated in his homeland. See Rushdie’s “Homage to Satyajit Ray.” Information on Satyajit Ray.

Mrinal Sen
A Bengali filmmaker whose 1969 feature Bhuvan Shome was widely viewed as harbinger of a “new cinema movement,” featuring low-budget, serious films.

Aravindan
Art film director from Kerala.

Ghatak
Ritwik Ghatak is a distinguished Bengali director.

aubergines
Eggplants.

sikh kababs
Skewered roasted meat.

seth
Member of a subcaste of businessmen stereotyped as greedy.


Page 441

[456]

Strindberg
August Strindberg, Swedish playwright (1849-1912). More on Strindberg.


Page 442
Harriet Bosse
Married to the notoriously jealous and misogynistic Strindberg 1901-1904.

Dream
Shakespeare’s A Midsummer Night’s Dream.

Cliff Richard
Hugely popular British pop star of English ancestry, but born in India. See Nazareth, p. 170.


Page 443

[458]

How does the anonymous caller know the intimate details of Allie’s body and preferences in lovemaking?


Page 444

[459]

something demonic
Suggesting that these, too, are Satanic verses.


Page 446

[460]

Knickernacker
“Knickers” are panties and a “knacker” is a person who slaughters worn-out horses to sell them for dog food; so this invented word has an aggressive sexual connotation.


Page 447

[462] Glory of the Coming of the Lord
Allusion to the apocalyptic opening line of Julia Ward Howe’s Battle Hymn of the Republic: “Mine eyes have seen the glory of the coming of the Lord./He has trampled out the vintage where the grapes of wrath are stored.” (These lines allude to a passage at the beginning of Isaiah 5 in which God’s coming judgment is compared to the crushing of grapes.)

Fleet-Street diarists
Popular newspaper columnists. Most London newspapers used to have their offices on Fleet Street.


Page 448

[463]

trumpet Azraeel
The legendary trumpet to be blown by the archangel Gabriel at the end of the world.


Page 449

[464]

It appeared that Dr Simba . . .
This account satirizes the tradition of police murdering radical captives in prison, then claiming they died either through highly improbable accidents or by committing suicide.

Why do you suppose that Rushdie has chosen to have Gibreel go on his apocalytpic mission just as the reaction to this incident breaks out? How are the two actions connected with each other?


Page 450

[465]

John Kingsley Read
Leader of the neo-Fascist National Party, Read was tried in 1978 under the 1965 race relations act for incitement to racial hatred when he reacted to the murder of a young Southall Asian boy by saying “one down, a million to go.” A sensation was created when the judge at his trial instructed the jury to find him innocent. A motion calling for the judge’s removal from the bench was signed by 100 Labor Party members (See “Judge Defends Racial Slurs”). Rushdie first referred in print to this episode in his essay ” The New Empire within Britain” in 1982.

rainbow press
Red refers to the red color of many tabloid papers’ mastheads (hence called “redtops”), yellow for “yellow journalism,” blue alluding to “blue movies” (dated slang for pornographic films, and thus to the papers’ emphasis on sex scandals. Green, jealousy perhaps, or maybe referring to green as synonymous with being ill.

Qazhafi
One of several possible spellings in English of the name of Libya’s former ruler, Muammar Khaddafi.

Khomeni
The Ayatollah is here alluded to by name, a fact ignored by most of those who have discussed the Rushdie controversy. See “ Freethought Traditions in the Islamic World” for a discussion of this topic.

Louis Farrakhan
The vituperative Black supremacist American leader. All three of these figures are the sort of extremists that the “moderate” press would call on a radical to repudiate.

[466]

Inspector Kinch
The name is probably an allusion to the nickname of Stephen Dedalus in James Joyce‘s Ulysses. On p. 455 [470] we learn that his first name is Stephen.


Page 453

[468]

Crowds began to gather
The riots which follow are based on the black riots in several British cities in 1980-1981 and 1985. See Solomos, pp. 175-233.


Page 454

[469]

testudo
A military formation invented by the ancient Romans, in which a mass of men covered themselves with their shields to form a solid roof, resembling a turtle (Latin testudo).


Page 455

[470]

pint
Pint of bitters=beer.

not by a long chalk
Americans say instead, “not by a long shot.”


Page 456

[471]

Billy the Kid, Ned Kelly
See note for p. 262 [272]. All of the outlaws mentioned in this passage had something of a reputation as popular heroes.

Butch Cassidy
Founder with Harry Longbaugh (“the Sundance Kid”) of the Wild Bunch, which robbed banks and trains in the 1890s in the Rocky Mountains. More on Butch Cassidy. More on the film Butch Cassidy and the Sundance Kid.

James brothers
Jesse and Frank James robbed banks, stagecoaches, and trains in the decades following the Civil War. More about Jesse James.

Captain Moonlight
In the nineteenth century this term referred to rural gangs that often robbed and burned English farms in Ireland. They were popularly regarded as resistance fighters, and thus this reference is much more closely related to anticolonialism than the others. “Captain Moonlight” is also included by James Joyce in the “Cyclops” chapter of Ulysses in a long list of famous heroes and heroines (Comerford, p. 45).

Kelly gang
The gang led by Australian Ned Kelly (see above, p. 263 [272]).


Page 457

[472]

Gibreel who walks down the streets of London, trying to understand the will of god.
Rushdie provides his own comment on the scene which follows:

It should . . . be said that the two books that were most influential on the shape this novel took do not include the Qur’an. One was William Blake’s Marriage of Heaven and Hell, the classic meditation on the interpenetration of good and evil; the other The Master and Margarita by Mikhail Bulgakov, the great Russian lyrical and comical novel, in which the Devil descends upon Moscow and wreaks havoc upon the corrupt, materialist, decadent inhabitants and turns out, by the end, not to be such a bad chap after all.”

(“In Good Faith” 403). See Radha Balasubramanian, “The Similarities between Mikhail Bulgakov’s The Master and Margarita and Salman Rushdie’s The Satanic Verses.”


Page 458

[473]

what is to be done?
Title of a number of important Russian works, most famously a 1902 pamphlet by Lenin about the organization of revolution. Like Lenin, Gibreel is contemplating his own violent plan for redemption (Kuortti).

twinkling Irish host
Most likely Terry Wogan, avery popular talk show host in UK in 1980s-90s.


Page 459

[474]

Airstrip One
The name George Orwell gave England in his nightmarish novel, Nineteen-Eighty-Four.Information about George Orwell.

Mahagonny
Brecht and Weill’s decadent American city, see above, p. 3.

Alphaville
See above, p. 4.

Babylondon
Babylon crossed with London; see above, p. 4.

[475]

Queen Boudicca
Queen of the English tribe the Iceni; led a revolt against the Romans in Britain and sacked several cities, including London. More often spelled Boadicea. Refers to the legend that Boudicca lies buried beneath the platforms of King’s Cross station.

Goodsway
King’s Cross in the 1980s was a well-known red light area area (since cleaned up considerably).


Page 460

[475]

pussies-galore
Prostitutes, but alluding to character of that name played by Honor Blackman in the James Bond film Goldfinger.

Who do you say that I am?
Jesus’ query to his disciples in Mark 8:29. Compare with the refrain, “What kind of an idea are you?”


Page 461

[476]

genie of the lamp
The spirit that inhabited Aladdin’s lamp in The Thousand and One Nights.

the Roc
See above, note on p. 117 [119].

‘Isandhlwana’, ‘Rorke’s Drift’
On January 22, 1879, the Zulus attacked and annihilated a British force in the South African village of Isandhlwana inflicting one of the greatest defeats on Britain in modern history. Later that same day, 4,000 Zulus who had failed to arrive in time for the first battle turned on the nearby mission station of Rorke’s Drift and assailed it in waves in a battle that lasted for many hours. The heroic defense of the station by a handful of British troops is celebrated in the 1964 film Zulu (featuring, among others, Chief Mangosuthu Buthelezi as his own ancestor), which probably brought the battle to Rushdie’s attention. The film is interesting as a post-colonial document since it portrays the Zulus (definitely “worthy enemies”) as almost unimaginably brave and extremely intelligent, their defeat being made possible only by the fact that they had few rifles. But Rushdie’s white residents have chosen these names for their apartment buildings as symbols of white resistance to black encroachment. The 1979 film Zulu Dawn depicts the battle of Isandhlwana. Compare with American “Remember the Alamo!” Account of the Battle of Rorke’s Drift. Anglo Zulu War Historical Society

Mandela
Nelson Mandela, long-imprisoned member of the African National Party of South Africa, symbol of resistance to apartheid. Mandela’s freedom and election to the presidency occurred after the publication of the novel.

Toussaint l’Ouverture
Black leader of the successful Haitian revolution during the French Revolution. More information about Toussaint l’Ouverture.


Page 462

[477]

chimeras
See above, p. 406 [420].

a river the colour of blood
Fulfilling Enoch Powell’s prophecy, cited earlier, Chapter 3, p. 462 [477].


Page 463

[478]

there he blows!
The traditional cry of the whaler upon spotting a spouting whale–“There she blows!” is here punningly used to refer to the blowing of the apocalyptic last trumpet. Gayatri Spivak notes that Gibreel’s patronymic, Ismail Najmuddin, contains a reference to the Biblical figure called “Ishamel,” which is also the name of the narrator of Moby Dick (47).


Page 464

[479]

‘most horrid, malicious, bloody flames’
From Samuel Pepys’ description of the Great Fire of London, September 2, 1666: “When we could endure no more upon the water, we to a little alehouse on the Bankside over against the Three Cranes, and there stayed till it was dark almost and saw the fire grow; and as it grow darker, appered more and more, and in Corners and upon steeples and between churches and houses, as far as we could see up the hill of the City, in a most horrid malicious bloody flame, not like the fine flame of an ordinary fire” (Pepys).

Why is the style of the Communications Relations Council significant?

own goal
In soccer (English “football”), when a player inadvertantly puts the ball into his own team’s goal. The police are suggesting that the victims have blown themselves up by accident in trying to carry out a terrorist bombing.


Page 465

What do the narrator’s questions imply about the fire at the CRC?


Page 466

[481]

‘I look down towards his feet,’ Othello said of Iago, ‘but that’s a fable.’
Shakespeare: Othello V:ii:286. Othello says this just after learning that he has been tricked into jealously killing his wife by the villainous Iago. He means that he thinks Iago must be a devil, so he looks at his feet to see whether he has demonic cloven hooves. But he dismisses this test for a grimmer one when in the next line he says “If that thou be’st a devil, I cannot kill thee,” and stabs him shortly before killing himself.


Page 468

[483]

like the red sea
See above, p. 236 [242], and the next chapter, “The Parting of the Arabian Sea.”

fire . . . smoke
The fleeing Hebrews were led by a pillar of fire by night and a pillar of cloud by day (Exodus 13: 21-22). Compare to the Hijab in the preceeding chapter. See note above, on p. 376 [388].


Page 469

[484]

The Ten Commandments
The 1956 film uses spectacular special effects to depict the flight of the Hebrews from Egypt, including the parting of the Red Sea and the death of all the first-born Egyptian children. Gibreel is beginning the dream constituted by the next chapter.

Next chapter
Back to Table of Contents

Chapter VI: Return to Jahilia

Plot Summary for Chapter VI

This chapter, the most controversial in the novel, returns us to Jahilia, from which Mahound had fled (historically this corresponds to the Prophet Muhammad’s flight from Mecca to Medina). Mahound is returning to his home city, having gained many followers while he was away. The monstrous Hind, miraculously unaged, continues her reign of terror over the city. The cynical Poet Baal encounters Salman, now disillusioned with Mahound. He says that in Yathrib the prophet has become obsessed with laying down various restrictive laws, some of which parallel parts of the Sharia, traditional Islamic law. This passage has been widely attacked by Muslim scholars as inaccurate and blasphemous, but clearly Rushdie was not attempting a scholarly discourse on Islamic law. It is, however, a satire on restrictive moral codes. He also describes what he takes to be the origins of the religion’s restrictions on women.

Salman, noting that the revelations Mahound received were very convenient for the Prophet himself, has begun to test him by altering the revelations given to Mahound when they are dictated. He has realized that Mahound is far from infallible; and, terrified that his changes to the sacred text will be discovered, he has fled to Jahilia. Muslims who see this as a satire on the dictation of the Qur’an find it highly offensive, for the sacred scripture of Muslims is held to be the exact and perfectly preserved word of God in the most literal sense.

The aged Abu Simbel converts to the new faith and surrenders the city of Mahound. At first Hind resists, but after the House the Black Stone is cleansed of pagan idols (as the Ka’ba was similarly cleansed by Muhammad), she submits and embraces the new faith as well. Bilal manages to save Salman from execution; but Baal flees, hiding in a brothel named Hijab. The prostitutes there have blasphemously taken on the names of the Prophet’s various wives. No scene in the novel has been more ferociously attacked, though as Rushdie points out it is quite inaccurate to say that the author has made the Prophet’s wives into whores. Rather the scene is a commentary on the tendency of the profane to infiltrate the sacred. Nevertheless, the imagery and language of this section has offended readers mightily. Baal becomes a sort of pseudo-Mahound, by making love to each of the prostitutes in turn. Salman visits Baal and tells him a story that implies the real Ayesha may have been unfaithful to Mahound.

The brothel is raided, Baal sings serenades to the imprisoned whores and is himself arrested and condemned to death. Hind, meanwhile, retreats to her study, evidently practicing witchcraft. It is revealed that her “conversion” was a ruse to divert Mahound’s attention while she trained herself in the magical powers necessary to defeat him. Ultimately she sends the goddess Al-Lat to destroy the Prophet who, with his dying breath thanks her for killing him.


Notes for Chapter 6


Page 359

[371]

House of the Black Stone
See above, note on p. 94 [97].


Page 360

[373]

How has Jahilia changed?

bulls
Official pronouncements of the Pope.


Page 361

[373]

four hundred and eighty-one pairs of ruby slippers
While the number of slippers is doubtless meant to recall the huge shoe collection of the infamous Imelda Marcos, wife of the deposed dictator of the Philippines, Ferdinand Marcos, their color is an allusion to Dorothy’s magic shoes in the film version of The Wizard of Oz.

old women were being raped and ritually slaughtered
As in London by the “Granny Ripper.”

the Manticorps
Pun on “manticore,” a mythical Indian beast with the head of a man, body of a tiger or lion, and feet and tail of a scorpion or of a dragon; from Persian mandchora: “man-eater.”


Page 362

[374]

hashashin
The word “assassin” is derived from this Arabic term meaning “eater of hashish,” based on tales of such drugged men carrying out murders.


Page 363

[375]

The Persian. Sulaiman.
Salman is being treated as an immigrant, like Salman Rushdie. The Arabic “Sulaiman” is the same as English “Solomon,” the wise king of ancient Israel. But Salman points out that his name, like other words containing “slm” like “Islam” and “Muslim” connotes “peaceful” in Arabic.


Page 364

[376]

sexual positions
Clearly intended for humor. Islam actually has no rules on allowable sexual positions, eating seafood or itching (sodomy is debatable but generally frowned upon). The description of halal animal slaughter is correct however.

What do the laws proclaimed by Mahound tell us about his attitudes and character? Why do you think Rushdie chose to relate these particular laws?


Page 365

[377]

Salman had persuaded the Prophet to have a huge trench dug
See above, note on p. 101 [103]. The telling of the story given here seems to question the high reputation for cleverness which Salman’s tactic earned him.


Page 366

[378]

Oh, such a practical angel
Joel Kuortti presents the most plausible parallel in Muhammad’s career: “A similar tradition is recorded, where Muhammad employed ‘Abd-Allah Ibn Abi Sarh as his scribe; but the latter began to make changes in the recitation and finally lost his faith as these verses were accepted by Muhammad. Later ‘Abd-Allah was sentenced to death and pardoned in the same way as Salman Farsi. The most notable difference between Salman and ‘Abd-Allah in this is that Salman makes the changes without Mahound’s consent, or knowing about it” (Dashti 98, Muir xv & 410, Watt Bell’s Introduction 37-38). See also Armstrong, pp. 244-245. Saadi A. Simawe notes that Salman’s suspicions of the genuineness of Mahound’s revelations may also be inspired by certain criticisms made by his wife Ayesha of the historical Muhammad: “When the Qur’an allowed Muhammad to marry as many women as he wished, she protested with cynicism, “Allah always responds immediately to your needs . . .” (185). See also Armstrong, p. 196.


Page 368

[379]

Present arguments for and against the proposition that the story of Salman’s distortion of the texts dictated to him by Mahound is an attack on the infallibility of the Qur’an.


Page 369

[382]

What kind of idea . . . does Submission seem today
Refers back to p. 335 [345]: “WHAT KIND OF AN IDEA ARE YOU?” One of the major motifs of the novel, dealing as it does with the problem of self-definition.


Page 370

chimeras
See note on p. 301 [311].


Page 371

[384]

balcony scene
Alluding to the famous scene in Shakespeare’s Romeo and Juliet, Act II, scene ii.

Dajjal
Literally “hypocrite,” “liar,” but referring to an anti-messianic figure in Islamic tradition comparable to the Christian Antichrist who is predicted to mislead many at the end of time by disseminating lies and half-truths. Also spelled Dadjdjal (Arabic).


Page 373

[385]

Exalted Birds
The three false goddesses, also known as the “banat al-Llah.” In Arabic, the Qur’an calls them “gharaniq.” See Karen Armstrong’s comment on this point (p. 114).

[386]

colossus of Hubal
Al-Kalbi in his Book of Idols describes this statue depicting Hubal (Biblical Abel) as being made of as a red agate (Faris 23). See Al-Kalbi, p. 23.

How does Khalid’s slaying of Uzza symbolize the triumph of the new faith? Note the traditional Islamic title given to the “Most High” (God).


Page 374

All who Submit are spared.
According to tradition, Muhammad forgave the historical Hind for her mutilation of his uncle (Haykal 411).

[387]

takht
Throne (Farsi).


Page 375

Why is Mahound so angry with Khalid when he asks what is to be done to Baal?


Page 376

[388]

The Curtain, Hijab
Literally “veil,” (Arabic) as in the facial covering worn by many Muslim women; but also the curtain behind which Muhammad’s wives retreated from public view. At first the institution of the hijab was applied to Muhammad’s wives only; but later it was adopted by many women. Karen Armstrong argues that veiling and the seclusion of women in general are not Qur’anic, but influenced by earlier Persian and Byzantine customs (197). In sufi metaphysics the term refers to the veil separating the divine and human realms. This episode has called down more wrathful denunciation than any other, with many Muslim critics stating that it portrays the wives of Muhammad as whores. Defenders of Rushdie point out that these are only whores pretending to be his wives, which is true, but somewhat beside the point, since the effect is almost equally blasphemous to a believer. Rushdie himself explains his intentions in creating this episode:

If you can remember, Jahilia is presented as being this debauched zone of licentiousness into which this new idea, which had all kinds of notions of purity and abstinence and so on, had just been introduced. So it’s the first clash between those two very, very incompatible ways of looking at the world. The old debauched world creates for itself a kind of debauched image of the thing that’s just arrived, and that image is eventually destroyed. That is simply my way of concentrating the reader’s mind on what was really happening here and reminding them that after all the harem is also a place where women have been bought and sold. So it may not be a place where they are plying their sexual favours . . . but certainly the harem is a place to which women have been sent for reasons other than desire, so that there are two kinds of ways of locking up women, if you like. One for the pleasure of one man and the political good of many other men, whose families they came from. In the other case you lock up women in order to, as it were, make them available for the pleasure of many men. The two worlds just seem like strange positive-negative echoes of each other and a way of showing that was to make them physically mirror each other. The same number of women, this little degraded fellow, this poet, in one world and the Prophet in the other. That’s why I thought of it. I suppose I underestimated its explosive content.

Rushdie: “Interview,” p. 64.

[389]

Circassian eunuchs
Circassians, inhabitants of the northern Caucasus on the border between the former Soviet Union and Turkey, were much prized as slaves in ancient times. Slaves used as harem guards were castrated to protect the women they guarded. Information on Circassians.


Page 377

[389]

thirty-nine stone urns
Of course, in Ali Baba and the Forty Thieves there was someone in each jar. See Tchu Tché Tchin Tchow. above, p. 327 [337].

[390]

butcher Ibrahim
Rushdie may have given this name to his butcher because the Qur’anic Ibrahim (Biblical “Abraham”) slew a ram after having been prevented from slaying his son.


Page 378

[391]

great temple of Al-Lat at Taif
An object of pilgrimage, like Mecca, in pre-Islamic Arabia. The other goddesses also had their temples, Uzzah at Naklah, and Manat at Qudayd. All of them were overthrown by Muhammad. (Armstrong 64-65)


Page 379

His Nib’s
British slang for any pompous male authority figure.

Page 380

[393]

Solomon’s-horses
Muhammad’s favorite wife, A’isha (Ayesha) was still a child when he married her. According to tradition, when he asked her what her the toys were that she was playing with, she answered “Solomon’s Horses” (Watt 323 & Armstrong 157).


Page 385

[398]

sweet wine made with uncrushed grapes
This alludes to a wine-growing technique developed by Arabs in Andalusia (personal communication from Salman Rushdie).


Page 387

[399]

Salman’s story
This story of a potential scandal concerning Ayesha is retold by Haykal, emphasizing her innocence (332-332). More details are provided in Armstrong (pp. 200-201).


Page 388

[401]

a dead woman
When the Ayesha of H. Rider Haggard’s She died, she similarly aged all at once after having miraculously preserved her youth for centuries. Information on Haggard.


Page 389

Umar
Probably alluding to the name of one of Muhammad’s followers who became the second of the Caliphs who ruled after his death: ‘Umar b. al-Khattab (c. 591-644) (Netton 35).


Page 392

[405] the La-ilaha
The qalmah (Arabic). See note above, on p. 105 [108].


Pages 393-394

[406]

the death of Mahound
This account closely follows the biographies of Muhammad. Mahound lies with his head on the lap of his favourite wife, Ayesha. In Islamic tradition, the words she utters at the end of the chapter are ascribed to Abu Bakr, Muhammad’s bosom friend and Ayesha’s father, who consoled the mourning believers with them after Muhammad’s death. See Ibn Ishaq, p. 683. (Joel Kuortti) See also Armstrong, pp. 255-256.

Azraeel
In Islam, the angel of death who will blow the last horn at the end of the world. In addition, when someone is fated to die, God causes a leaf inscribed with his or her name to fall from the lote tree beside the divine throne, and forty days later Azraeel must separate his soul from his body. His Arabic name is more commonly rendered Izra’il (Gibb “Izra’il”).

Next chapter
Back to Table of Contents

Chapter V: A City Visible but Unseen

Plot outline for Chapter V

Back in contemporary London, the guilt-ridden Jumpy Joshi takes the goatlike Saladin Chamcha back to his apartment above the Shaandaar Café, dominated by Hind, the wife of Muhammad Sufyan. (The name of the cafe means something like “splendid” or “glorious.”) This Hind is not as lascivious as the one in the “satanic verses” plot, but she is almost as fierce. She has two teenaged daughters–Mishal and Anahita–who will become fascinated with the strange man/devil that Saladin has become. We pause in the plot to learn more about the family and its interrelationships. Hind muses on the disgusting weirdness that is London.

A dream provides details of Saladin’s escape from the “hospital.” He phones his old work partner, Mimi Mamoulian, only to find that he has lost his job. He briefly encounters the name of Billy Battuta, who will figure prominently in the novel later. His old boss, Hal Valance, explains why his television series has been cancelled. He is enraged to learn that Gibreel is alive, and–far from helping him out in any way–is claiming he missed Flight 420 and seems to be engaged into making his “satanic verses” dreams into a movie. Meanwhile his wife has become pregnant by Jumpy. Everything seems to be conspiring against Saladin; and, battered into submission by fate, he loses his supernatural qualities after a visit to the bizarre Hot Wax nightclub. A subplot involves a series of gruesome murders of old women for which the black militant leader Uhuru Simba is arrested.

The next section returns to the story of Allie Cone, detailing her childhood and young adulthood. Her reunion was Gibreel is passionate, but it will be spoiled by his insane jealousy. Again haunted by Rekha Merchant, a deranged Gibreel tries to confront London in his angelic persona, but he is instead knocked down by the car of film producer S. S. Sisodia, who returns him to Allie and signs him up to make a series of films as the archangel of his dreams. Again he tries to leave Allie, but a riot during a public appearance lands him back again, defeated, at Allie’s doorstep. At the end of the chapter we learn that a most uncharacteristic heat wave has broken out in London.


Notes to Chapter V


Page 241

[249]

A City Visible but Unseen

Rushdie says of this chapter title:

it seemed to me at that point that [the London Indian community] really was unseen. It was there and nobody knew it was there. And I was very struck by how often, when one would talk to white English people about what was going on, you could actually take them to these streets and point to these phenomena, and they would somehow still reject this information.

Rushdie: “Interview,” p. 68.


Page 243

[251] Once I’m an owl
A quotation from Apuleius’ The Golden Ass, Book III, Chapter 16 in which the main character, trying to persuade a sorceress to transform him into an owl seeks reassurance that he can resume his own shape. He is instead changed into an ass, and can only be changed back into his human form again by praying to the goddess Isis.

hajis
People who have gone on the Hajj, the pilgrimage to Mecca (Arabic). See above, note on p. 235 [242].

VCR addicts
Rushdie, like many Indians and Pakistanis calls videotapes “VCRs” instead of “videos.” Videotapes of Indian films, particularly musicals, were a staple of emigre entertainment.

in Dhaka . . . when Bangladesh was merely an East Wing
Before it seceded in the bloody war of 1971, the territory now known as Bangladesh constituted the isolated East Wing of Pakistan. Its capital is more commonly spelled “Dacca.” Information about Bangladesh.

Why does Mr. Sufyan refer to himself as an emigrant rather than as an immigrant?

Lucius Apuleius of Madaura
Author of the famous Latin 2nd century satirical classic, The Golden Ass. Apuleius was in fact not from Morocco (Verstraete 328-329). See above, note on p. 243 [251].


Page 244

[252]

satyrs
Proverbially lustful half-men, half goats.

Isis
Originally an Egyptian fertility goddess, she had been transformed in Apuleius’ time into the center of a mystery cult and was usually called “Sarapis.” The story of Apuleius’ transformation by Isis.

begum sahiba
Honored wife/lady (Hindi, Urdu).

[253]

Wing Chun
The name of a Chinese Kung Fu style associated with a woman named Yim Wing Chun. It is traditionally considered a woman’s form of fighting though it is very popular among men as well.

Bruce Lee
Bruce Lee (1940-1973) was the star of many kung fu movies. Note how cross-cultural this reference is: an Indian immigrant emulating a Chinese hero using the skills taught her by an Indian instructor. Lee himself was an immigrant, having been born in San Francisco, moved to Hong Kong, educated at the University of Washington and moved back to the U.S. His early death stimulated a cult surrounding his memory which is reflected in the girls’ pajamas. More information about Bruce Lee.


Page 245

the new Madonna
The singer Madonna Louise Veronica Cicone, born 1958.

the Perfumed Garden
A title for Heaven: orig. Gulistan.

[254]

Bibhutibhushan Banerji
Distinguished author of the Apu Trilogy, memorably made into films by Satyajit Ray (see below, p. 440 [454]).

Tagore
See above, note on. p. 228 [235].

Rig-Veda
One of the oldest Sanskrit Hindu devotional texts. Excerpts: Creation hymn from the Rig Veda.

Quran-Sharif
The Noble Qur’an. See Mecca sharif, above, p. 235 [242].

military accounts of Julius Caesar
Caesar’s De Bello Gallico (Gallic Wars) are an account of his own campaigns in what is now France and Germany, and were the beginning text for generations of Latin students.

Revelations of St. John the Divine
The apocalyptic last book of the Christian Bible.


Page 246

dosas
Lentil crepes (Hindi). Also called “dosais.”

uttapams
Thick pancakes of lentil and rice flours containing onions and chilies.

tola
A very small unit of weight: .41 ounces or 11.677 grams (Hindi).


Page 248

[256]

Yukè
A pun on U.K. (United Kingdom) and some other word?

Gitanjali
A book of Bengali songs by Tagore (see above, p. 228 [235]), published in 1914?

Eclogues
Poems idealizing country life, by the Roman 1st century BC poet, Virgil. Translation of the Eclogues.

Othello
Shakespeare’s play, named after the Moor who is its leading character. The text of the play.

[257]

chaat
Narrowly, a combination of diced fruit and vegetables in a hot and sour dressing, sometimes including meat or shrimp; more broadly, any sort of snack food. Chaat recipes.

gulab jamans
Fried cheese pastry balls soaked in syrup, a classic Indian sweet, more often spelled “gulab jamun.”

Jalebis
See above, note on p. 184 [190].


Page 249

barfi
See above, note on p. 184 [190].


Page 250

[258]

genuine McCoy
The usual expression is “the real McCoy,” said of anything genuine and derived from the whiskey smuggled into the U.S. during Prohibition by Captain Bill McCoy.

sharif
See note on London shareef above, p. 156 [160].

haramzadi
Female bastard.

girls killed for dowry
In recent years there has been widespread publicity about cases in which young brides were killed because their families did not deliver large enough doweries. Some Indians consider the phenomenon rare and unduly exaggerated in the press, but others maintain it is a serious problem. Articles from Journal of South Asia Women Studies:
Enrica Garzilli: “Stridhana: To Have and To Have Not”.
Himendra B. Thakur: Practical Steps Towards Saving the Lives of 25,000 Potential Victims Of Dowry and Bride-burning in India in the Next Four Years.
Subhadra Chaturvedi: “Whether Inheritance to Women is a Viable Solution of Dowry Problem in India?”.


Page 251

[259]

accepted the notion of mutation in extremis
Citing an obscure passage in Charles Darwin’s writings which would lead him to agree in at least some cases with his opponent Lamarck (see above, p. 5[6]).

What is the point of Sufyan’s musings of Darwin?


Page 252

[260]

Omens, shinings, ghoulies, nightmares on Elm Street
These refer to horror film titles (The Omen[1976], The Shining [1980)], Ghoulies [1985] and Nightmare on Elm Street [1984] and its sequels).

Der Steppenwolf
This 1927 novel by Hermann Hesse, first translated into English in 1965 has been a favorite of mystics and bohemians.

[261]

unauthorized intra-vaginal inspections
Carried out by immigration officials in Britain, looking for smuggled contraband.

Depo-Provera scandals
In 1973 it was revealed in Congressional hearings that numerous poor African-American women had been injected with the experimental contraceptive Depo-Provera despite the fact that the Food and Drug Administration had not approved its use, citing concerns about possible side-effects, including cancer. The women were not warned that there was any risk. The drug was approved for use in Great Britain and in many poor countries. Its advocates argued that this simple-to-use contraceptive which could be injected once every three months was ideal for controlling the population explosion among poor, uneducated women. This argument was widely viewed as racist.
Details about Depo-Provera.

unauthorized post-partum sterilizations
Instances of sterilizing minority women without their permission immediately after they had given birth are well documented.
Beth Cooper Benajamin: “Sterilization Abuse: A Brief History”.

Third World drug-dumping
Medicines considered unsafe in their own countries are exported from the industrialized nations to poorer countries where they are freely sold.


Page 253

p
Pence, penny, cent.

yakhni
A kind of spicy stew. Recipe for yakhni pulau.

[262]

the complex unpredictability of tabla improvisations
Performances on the classical Indian drum involve improvisations based on extremely complex rhythms. Introduction to Indian drum rythms, including audio demonstration MIDI format.


Page 254

[262]

Jahannum
The Muslim Hell.

Gehenna
The Jewish Hell.

Muspellheim
The Norse Hell.

juggernauts
Though the word now means any unstoppable monstrous thing, the name has Indian origins, being the cart bearing the image of Lord Jagannath, an incarnation of Krishna, beneath whose wheels fervent worshippers used to throw themselves to be crushed to death. By extension, any large, unstoppable movement or thing. More information on Lord Jagannath.


Page 255

[264]

Hubshees
Blacks.


Page 256

bloody but unbowed
From William Ernest Henley’s “Invictus” (1888):

In the fell clutch of circumstance
I have not winced nor cried aloud:
Under the bludgeonings of chance
My head is bloody, but unbowed.

(lines 5-8).
More information about Henley and the full text of the poem.

What sorts of thoughts are troubling Saladin?


Page 258

[267]

masala dosa
Spicy stuffed pancakes made of lentil flour. Recipe for Masala Dosa. See also dosai.

bangers
Traditional British breakfast sausage.


Page 259

Bangladesh
Seceded in a bloody war from Pakistan in 1971. See above, p. 243 [251].

as the pips went
In the British telephone system, when one is phoning from a pay phone and the time paid for in advance expires, a number of warning beeps (“pips”) are sounded to alert the user to insert more coins or be cut off.

the man doing find-the-lady
The classic card trick better known as “three card Monte.” Details.

mN


Page 260

[269]

Battuta’s Travels
Ibn Battuta was a Medieval Muslim traveler to Asia and Africa whose wanderings took him much farther afield than Europe’s Marco Polo. More about the travels of Ibn Battuta.


Page 261

love of brown sugar
White men’s erotic attraction toward brown-skinned women, seen as exotic.

[270] Yassir Arafat meets the Begins
An unlikely meeting at the time this novel was written: Arafat was leader of the Palestinian Liberation Front, devoted foes of Menachem Begin, former Premier of Israel, intransigently opposed to the Palestinians.

Finnegan’s Wake
James Joyce‘s last novel, written in a densely punning dialect of his own creation, drawing on many mythologies. Joyce’s fondness for puns and other wordplay is clearly influential on Rushdie’s style.

Flatland
Refers to Edwin Abbott’s geometrical fantasy novel: Flatland: A Romance of Many Dimensions (1884), which depicts a two-dimensional world.


Page 262

she was still protesting too much
When Hamlet has a group of traveling actors portray a scene rather like he murder of his father, the Queen comments on the protestations of loyalty expressed by the wife in the play, ironically (and revealingly): “The lady doth protest too much, methinks” (Act III, scene 2, l. 221).

Vinod Khanna
Vinod Khanna, muscular Bollywood action hero, born 1947. A list of his films., Mentioned again on p. 350 [361].

Sri Devi
Female Indian movie star. More about Sridevi.

Bradford
A city with a large Muslim population. It was here that The Satanic Verses was burned by protesters in one of the seminal acts of the “Rushdie affair.” More about Bradford from the point of view of the city government.


Page 263

[272]

Dick Turpin
Famous British highwayman. Information about Dick Turpin.

Ned Kelly
Famous Australian outlaw. More on Ned Kelly.

Phoolan Devi
A woman bandit-leader who, after years of violence and 23 murders, was much romanticized in the Indian press; but when she surrendered to the police, she was revealed to be more militant and less glamorous than had been supposed. A film based on her life, entitled Bandit Queen, was made by Shekhar Kapoor, over her vehement objections. She ran unsuccessfully for office in 1991 and successfully in 1996. She was assassinated in 2001.

William Bonney
American outlaw, Billy the Kid. More information on the outlaw.

also a Kid
Baby goats are called kids too, of course.

bob’s your uncle.
A common British expression of uncertain derivation used at the end of a list meaning something like “and there you are.”

This place makes a packet, dunnit?
This place makes a bundle, doesn’t it?


Page 264

[273]

La lutte continue
“The struggle continues:” slogan of several revolutionary movements.

Hal Valance
A valance is a decorative flounce over a window which performs no particular function but looks pretty. The name indicates Hal’s superficial and useless contributions to the world as an advertising executive: mere window-dressing. A catalog of Valances.


Page 265

[274]

advice given by Deep Throat to Bob Woodward: Follow the money
“Deep Throat” (referring to the notorious pornographic film by that name) was the code name assigned to the main informant of the Washington Postreporters who uncovered much of the Watergate scandal by tracking the handling of money used by Nixon’s staff to buy silence. The part was played in the film version by Hal Holbrook. The Bob Woodward/Carl Bernstein book on the scandal, and the movie based on it, was called All the President’s Men. More information on the movie.

wasted
Excessively thin.


Page 266

White Tower
A fashionable Franco-Greek restaurant at 1 Percy Street in London’s West End. Details about The White Tower.

Orson Welles
The famous actor/director who became enormously fat in later years.

Maurice Chevalier
French musical performer and actor in both French and American films.

[275]

Mrs Torture
A satire on Prime Minister Margaret Thatcher. Commentators have noted that it is ironic that after Rushdie far more pointedly satirized British racism than Muhammad’s preaching it was the British government which protected him from Islamic extremists.

midatlantic-accented
An accent calculated to be neither precisely British nor precisely American, but somewhere in between.

Mary Wells
Mary Wells made her reputation in advertising in 1965 by creating a highly-successful image makeover for Braniff Airlines which involved painting its airplanes in seven different colors (yellow, orange, turquoise, beige, ochre and two shades of blue–but not pink). See “Braniff Refuels on Razzle-Dazzle,” p. 110. For more on Wells’ campaign see Loomis 114-117.

David Ogilvy for his eyepatch
In the sixties the David Ogilvy agency (for which Rushdie briefly worked) created a highly successful advertising campaign promoting Hathaway shirts worn by a male model with a black patch over one eye.

Jerry della Femina
When della Femina was asked by executives at the Bates advertising agency to suggest ideas for an ad campaign for Panasonic he jokingly suggested “From those wonderful folks who gave you Pearl Harbor.” He thought highly enough of this anti-Asian crack to make it the title of his 1970 volume of humorous reflections on the ad business (della Femina 103). Since the slogan was never really a part of della Femina’s “work” in advertising, one may assume that Rushdie is recalling it for its xenophobic thrust.

bums
American “asses.”

Valance in the Blofeld role and 007 nowhere on the scene
Refers to a James Bond villain. Information on Blofield.


Page 267

[276]

Dr Uhuru Simba
Ironically combines the Swahili slogan “Uhuru!” (freedom) with a word for “lion” associated with Tarzan films.

Brown Uncle Tom
A complex reference to the legendarily submissive slave in Harriet Beecher Stowe’s Uncle Tom’s Cabin and Thomas Hughes’ Tom Brown’s School Days (1857) set at Rugby, the British public (private) school which Rushdie himself attended. Rugby School page. See also below, p. 292 [301].


Page 268

Teuton
German.

quiff
A tuft of hair standing up in front.

Schwarzenegger
Arnold Schwarzenegger, the Austrian-born body-builder and action-movie star. Another immigrant. Arnold Schwarzenegger’s home page.

quantel
A computer-imaging firm. The new figure is a latex model whose image is computer processed. The Quantel home page.

Rutger Hauer
This Dutch-born actor played the menacing Roy Batty in Blade Runner. Pictures of Roy Batty.

shiksa
Insulting Yiddish term for a gentile woman. Often spelled shikse.

How have the Black protests against the Aliens Show backfired?


Page 269

[278]

rosbif, boudin Yorkshire, choux de bruxelles
Ironically French labels for typically boring English foods: roast beef, Yorkshire pudding, brussels sprouts.

nymphet
Term invented by Vladimir Nabakov in Lolita to describe a highly attractive preadolescent girl. Study guide for Lolita.


Page 270

[279]

like a goat to the slaughter
The usual phrase is “like a lamb to the slaughter,” from Isaiah 53:7 or “as a lamb to the slaughter” from Jeremiah 53:7.


Page 271

Tini bénché achén! . . . Farishta bénché achén
He’s alive. Farishta (Gibreel) is alive.

Ciné-Blitz
See above, note on Blitz, p. 13.

[280]

michelins sticking out between her sari and her choli
See above, p. 60. Traditional Indian dress for women includes a short bodice called a choli which leaves some bare flesh below the breasts and above the waist.

Lambrakis . . . Z
Dr. Gregory Lambrakis was a popular leftist parliamentary deputy in the Greek government who was assassinated on May 22, 1963 in a plot by extreme right terrorists (who eventually seized power in 1967 and began a reign of repression and terror). He was widely viewed as a martyr, and protestors wrote the letter “Z” on walls, meaning zei, “he lives.” His story was told in a novel entitled Z by Vassilis Vassilikos in 1966; and the novel was in turn made into a major film by Constantine Costa Gavras in 1969. Interview with the director.


Page 272

Billy Battuta
See note above, p. 260 on Battuta’s travels.

[281]

The Message
A reverent but inept 1976 film, originally released as Al-Risalah (English, Mohammed, the Messenger of God, ) depicting the life of Muhammad, fiercely attacked by devout Muslims, who object to any pictorial depiction of the Prophet. As Rushdie notes, the film avoided ever actually putting the Prophet on the screen. This passage clearly reflects Rushdie’s consciousness that the story he was about to tell would strike some as blasphemous.


Page 273
Why is Saladin so furious with Gibreel?


Page 274

[283] Struwelpeter
Struwwelpeter (the usual spelling) is a wildly naughty boy who features in verse stories by nineteenth-century German children’s author Heinrich Hoffmann. Mimi has presumably taken on the name as a joke. Struwwelpeter stories.


Page 275

It was so, it was not
A standard opening phrase in Indian fantastic stories, often used by Rushdie; equivalent in function to the European “Once upon a time” but emphasizing the equivocal nature of the narrative it introduces.

[284]

baggy salwar pantaloons
Typically voluminous women’s trousers.

bottled djinn
This pun on the Arabic word for “genie” and “gin” (both found in bottles) is also repeatedly used in Midnight’s Children.

Elephant Man illness
Neurofibromatosis, from the circus name of its most famous victim, Joseph Carey (John) Merrick (1862-1850). A 1974 play about Merrick called The Elephant Man was produced in 1979, and a movie by the same title appeared in 1980. Teacher’s guide to The Elephant Man. Information on the film.


Page 276

Big Eid
Muslim holiday commemorating Abraham’s near-sacrifice of Ishmael (in Jewish and Christian traditions, Isaac), called “big” to distinguish it from the “little” Eid which ends Ramadan. Information about Big Eid.

[285]

mullah
In Islam, the spiritual head of a mosque.

Lucretius . . . Ovid
In a passage from De Rerum Natura (On the Nature of Things, Book V, lines 670-671) (See Verstraete 231-232). the first century BC philosopher poet Lucretius suggests that life may have evolved. His contemporary Ovid’s Metamorphoses retell the classic Greco-Roman myths focusing on the magical transformations that people and gods undergo into new forms. The passage quoted is from Book 15, lines 169-172 (Verstraaete 331). Book V of De Rerum Natura.


Page 277

[286]

cuckold’s horns
In the Renaissance and later cuckolds–men whose wives are unfaithful to them–were said to wear horns.

passionate intensity
Alludes to Yeats’ 1920 poem “The Second Coming,” lines 6-8:

The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.


Page 278

pot and kettle
An old expression applied to those who criticize people when they are guilty of the same fault to a greater degree compares them to a pot calling a kettle black.

mote and beam
In Matthew 7:3 Jesus similarly criticizes those who judge others by saying that they object to the “mote” (dust speck) in another person’s eye when thy have a “beam” (plank) in their own.

the David Carradine character in the old Kung Fu programmes
Refers to a popular but odd 1970s television series (revived in 1992) featuring a Zen Buddhist monk wandering the Wild West, seeking peace but forever forced to do battle with evil.

Notting Hill
Where Rushdie himself used to live.

lower thumb
Penis.


Page 280

[289]

Freemasonry
The Freemasons is a fraternal organization that in its early years combined rationalism with mysticism.

obeah
Caribbean name for a kind of black magic rooted in African tradition. More information on obeah.

witchfinding . . . Matthew Hopkins
See note above on p. 182, on Matthew Hopkins. Martine Dutheil points out that Rushdie is deliberately associating with the English superstitious practices which they normally attribute scornfully only to their former colonial subjects (Dutheil 107, fn. 24).

Gloriana
Name used by Renaissance poets to refer to Queen Elizabeth I. When she spoke, people listened.

New Broomstick Needed to Sweep Out Witches
This would seem to be the title of an article written by or about Pamela rather than a real book.


Page 281

[290]

her hair had gone snow-white
Like Ayesha in the Titlipur plot (see p. 225).


Page 282

[291]

mutey
Monstrous mutant, usually the result of exposure to radiation; more commonly “mute.”

yellowbrick lane
Alludes to the Yellow Brick Road in The Wizard of Oz, which leads to the Emerald City, and Brick Lane in London, where many Asians live, and which is transformed into Brickhall in the novel (see below, note on Brickhall, p. 283.)


Page 283

[292]

he pronounced no sentences
Pun: didn’t announce sentences of criminals/didn’t speak.

Kurus and Pandavas
The two families (cousins) whose war is the principal subject of the Mahabharata
.

Mahabharata
The classic epic which is a central text of Hinduism.

Mahavilayet
Great foreign country. See Vilayet, above, p. 4.

National Front
A racist, anti-immigrant British political organization.

murder of the Jamaican, Ulysses E. Lee
(perhaps incongruously combining the names of the opposing chief generals in the American Civil War: Ulysses S. Grant and Robert E. Lee.)

The Brickhall Three
“Brickhall” is a blending of the names of two Asian neighborhoods in London, Brick Lane and Southhall (Seminck 8). Information about Brick Lane.Protests against the trial of groups of defendants often refer to them by number, i. e. “The Chicago Seven.” The example Rushdie probably had in mind was the “Guildford Four,” imprisoned by the British for a series of 1974 pub bombings after one Gerry Conlon was tortured into confessing. After many appeals, the four were finally vindicated and released. The case was a long-running scandal, described in Gerry Conlon’s Proved Innocent (London: Penguin, 1990). The book was made into a successful film entitled In the Name of the Father (1993). Information about the film.


Page 284

Jatinder Singh Mehta
This allusion to a tavern murder is meant to be typical but is not based on an event involving anyone by this specific name (personal communication from Salman Rushdie).

[293]

bhangra beat
The popular dance music of London’s Indian and Pakistani youth, derived from traditional Punjabi dances originally performed at weddings and other celebrations.


Page 285

[294]

Jamme Masjid
A mosque in Brick Lane, formerly a Jewish synagogue and a Christian church, reflecting the changing population in the neighborhood. Named after the famous 17th-century Jama, Jami or Juma Masjid in Delhi which is mentioned on p. 519. Information about the Jama Masjid.

Huguenots’ Calvinist church
Calvinism was founded in Switzerland and the Huguenots were French, so even this earliest incarnation of the building was doubly immigrant-based.


Page 286

[295]

Sympathy for the Devil
A classically apocalyptic rock song by the Rolling Stones, from their Beggar’s Banquet album. The lyrics of the song.

Eat the Heinz Fifty-Seven.
For years the Heinz Foods Company advertised that it made 57 varieties of canned foods. This parodies the various slogans calling for freeing a certain number of prisoners. Information on the H.J. Heinz Company.

Pleasechu meechu . . . hopeyu guessma nayym
Phonetic rendering of Mick Jagger’s refrain in Sympathy for the Devil: “Pleased to meet you . . . Hope you guess my name.”

[296]

CRC
Community Relations Council.

What social tensions are reflected in the transformations that London is undergoing?


Page 287

‘This isn’t what I wanted. This is not what I meant, at all.’
From T. S. Eliot’s “The Love Song of J. Alfred Prufrock.” (Note by Martine Dutheil.)


Page 288

[297]

the heart, for obvious reasons, in the mouth
“To have one’s heart in one’s mouth” is a common expression for being terrified.

das Ich
The self, the term which is rendered as “ego” in English translations of Freud.


Page 289

[298]

I am . . . that I am.
See above, p. 182.

Submission
See note above, on p. 125.

What does Saladin mean by these two lines?

baron-samedi
In voodoo, Baron Samedi is host of the dead. Information on Baron Samedi.


Page 291

[300]

Club Hot Wax
A three-way pun: hot wax means currently popular music (records were formerly made from molded wax masters), a common method of removing body hair, and the custom of literally melting wax figurines depicted below. Rushdie may well have been inspired by reading in Antonia Fraser’s life of Charles II (a person whose life we know he was interested in–see p. 340) of an anti-Catholic celebration held in London on November 17, 1679. In a self-conscious replacement of the traditional Guy Fawkes’ Day ceremony (see below, note on p. 293), wax figures of the pope, attendant devils and nuns (the latter labelled as courtesans) were displayed and the figure of the pope was ceremoniously burned in a huge bonfire (Fraser 384-385).

Blak-An-Tan
Aside from its obvious racial associations, the name is the term assigned by the Irish independence movement to the occupying British soldiers based on their uniforms: “the Black and Tans.”

[301]Pinkwalla
“Pinkwalla” would translate into English as “Pinkman.” The name and character were almost certainly inspired by Jamaican albino dub star Yellowman, as suggested by Nabeel Zuberi in Sounds English: Transnational Popular Music (p. 200). (Kuortti.) Given Rushdie’s subject, it is logical for him to havbe changed the DJ from an albino of African descent to one of South Asian heritage. There are many people of South Asian heritage in parts of the West Indies, particularly in Trinidad.


Page 292

White black man
The character of an Albino DJ seems likely to have been inspired by Yellowman, a popular albino Jamaican musician of the 1980s. More information.

Hamza-nama cloth
See above, p. 69.

Mary Seacole
A black woman who also cared for the troops in the Crimean War, but didn’t gain the same fame as Florence Nightingale, popularly known as “The lady with the lamp.” Mary Seacole bio.

Abdul Karim, aka The Munshi, whom Queen Victoria sought to promote, but who was done down by colour-barring ministers
Abdul Karim served as Victoria’s tutor (“munshi”) in Hindi and personal confidante for many years; but many of her advisors considered him a security risk and tried to discourage the relationship (Moorhouse, pp. 120-121). The Victoria Memorial in Calcutta.

black clown of Septimius Severus
According to the highly unreliable Historia Augusta (written in late antiquity), when Severus (born in North Africa and Emperor of Rome 146-211 AD) encountered a black man widely reputed to be a buffoon, he was not amused, but considered the meeting an ill omen. He urged his priests to consult the organs of a sacrificial animal, which they also found to be black. Not long after, he died. There are some grounds for believing that Severus himself may have been black. See also note on the Triumphal Arch of Septimus Severus, on p. 38.

Bust of Septimus Severus in the Granet Museum, Aix-en-Provence. Photo by Paul Brians.

Grace Jones
Black model and singer popular in the eighties. She may be referred to as a slave because of her album Slave to the Rhythm (1985).

Ukawsaw Groniosaw
He wrote an account of his life in slavery, published in 1774, entitled A Narrative of the Most Remarkable Particulars in the Life of James Albert Ukawsaw Gronniosaw, an African Prince, Written by Himself. Text of the Narrative.

Ignatius Sancho
Ignatius Sancho’s 1782 book is Letters of the Late Ignatius Sancho, An African. London: J. Nichols, 1782. New ed. by Vincent Carretta. London: Penguin, 1998. Available electronically at docsouth.unc.edu/neh/sancho1/sancho1.html

how-we-make-contribution-since-de-Rome-Occupation
The claim is being made that immigrants have been making contributions to English civilization since the Romans colonized it in the 1st century CE.

Mosley, Powell, Edward Long, all the local avatars of Legree
Racist British politicans. For Enoch Powell, see above, p. 186. “Avatar” is the Hindu term for an incarnation. Simon Legree is the slave-owning villain of Harriet Beecher Stowe’s Uncle Tom’s Cabin. See above, p. 267 [276].


Page 293

[302]

hell’s kitchen
Alluding to the popular name of an area on the West Side of Manhattan dominated by gangs and crime in the later 19th century. More about Hell’s Kitchen.

Maggie-maggie-maggie . . . Burn-burn-burn
A play on the chant “Maggie Maggie Maggie, out out out” commonly heard in left-wing demonstrations in the 1980s. Margaret Thatcher is being melted in effigy.

the guy
On November 5 English children celebrate the discovery of the Gunpowder Plot to blow up the houses of Parliament by burning in effigy the chief criminal, Guy Fawkes. They go from house to house asking for “a penny for the Guy” to finance the creation of the effigy.

Pinkwalla’s comment “The fire this time,” alludes to James Baldwin’s 1963 book The Fire Next Time.

obeah
See above, note for p. 280 [289].

Sewsunker
Alluding to Sewsunker “Papwa” Sewgolum, a “colored” South African championship golfer of South Asian descent who was given his trophy outdoors in the rain because he was excluded from the clubhouse on account of his race.


Page 294

Topsy and Legree
The innocent slave girl and the villainous slaveowner of Uncle Tom’s Cabin. See above, p. 267 [276] & 292 [301].

[304] melted like tigers into butter
Alluding to Little Black Sambo, a children’s book extremely popular until objections against the racist associations aroused by the illustrations and character names led to its fall from favor. In it, the hero cleverly climbs a tree to escape two tigers and allows them to chase each other until they melt into butter which he proceeds to take home to his mother to serve on pancakes. Though most readers imagined the story as set in Africa, tigers do not live there, though they do live in India.


Page 295

[305] Cho Oyu
The name is Tibetan, probably meaning “Goddess of the Turquoise.” Photo and information about Cho Oyu.

Shangri-La
A magical kingdom in the Himalayas where no one grows old, described in James Hilton’s Lost Horizons.

Picabia
This artist experimented with cubism, dadaism, and surrealism; see p. 297 [307].

How does Otto Cone’s philosophy reflect themes in the novel?


Page 296

[306]

Father Christmas
British name for Santa Claus.

Mao
Chi Premier Mao Tse Tung. Under his rule the Chinese brutally invaded and occupied Tibet. Materials from the Tibet Support Group.

[307]

In the beginning was the word
The famous opening line of the book of John.


Page 297

kreplach
Jewish noodle dish. Cheese kreplach recipe.

pearl without price
Precious jewel worth sacrificing all else for, from Jesus’ parable in Matthew 13:45-46; a strikingly Christian allusion from the assimilationist Jewish Otto.

“stuffed monkey”
In 1920 Picabia glued a toy monkey onto a piece of cardboard and labelled it “Portrait de Cézanne, Portrait de Rembrandt, Portrait de Renoir, Natures mortes.” (Barràs 202, 229).

Jarry’s Ubu Roi
Alfred Jarry wrote a series of plays, including this one (Ubu the King) about a vile-tempered, crude tyrant. He was hailed by the surrealists as a genius.

[308]

Polish literature . . . Herbert . . . Milosz . . .Baranczak
Zbigniew Herbert, Czeslaw Mislosz, Stanislaw Baranczak.

mid-off
In cricket, the mid-off (short for mid-wicket off) stands on the off-side, at the other end of the pitch from the batter, near the bowler. He is there mainly to stop the off-drive from the batsman (a shot played straight down the wicket), as well as to assist in catching the throws from other fielders to the bowlers end in case of attempted runouts (David Windsor).

Widow of Windsor!
A term used by Rudyard Kipling to refer to Queen Victoria after the death of Prince Albert. British monarchs live in Windsor Castle. Victoria made something of a career out of being a widow.

pantomime member
British pantomimes are satirical dramatic productions, usually produced at Christmas. They are not pantomimes in the American sense at all, including as they do dialogue. The equivalent expression would be “cartoon member.”


Page 298

tsimmis
Traditional Jewish stew.

London W-two
W2 is the postal code of Paddington, where they live.

Chanukah
The Jewish festival of lights, also spelled Hanukkah, celebrated in December. Information about Hanukkah.

imitation of life
The 1959 remake of a 1934 film based on a Fannie Hurst novel by the same name, in which the light-skinned daughter of a black woman “passes” for white. Lana Turner stars as an ambitious actress. Gospel singer Mahalia Jackson performs in a bit part. More information on the film.

lift-shaft
British for “elevator shaft.” Yet another suicide by jumping.

survivor of the camps
The Nazi death camps.

[309]

Cecil Beaton
Famous British fashion photographer. He designed costumes for stage and film productions, winning an Oscar for his costume designs for the 1964 film of My Fair Lady. Information about Beaton. A photograph of Audrey Hepburn in one of the award-winning costumes.


Page 299

chimeran graft
Blend of two different plants.

puddings
Desserts.

Gurdjieffian mystics
Mystics influenced by the Russian Georgy S. Gurdjieff (1872?-1949), himself influenced by Indian thought. George Baker’s Gurdjieff in America.

[310]

gift of tongues
The miraculous ability to speak foreign languages (tongues), often manifested as the recitation of apparent nonsense syllables. The classic instance of this phenomenon is the first Pentecost (Acts 2:1-15). More information about speaking in tongues.

p-a-c-h-y
Elephants are pachyderms.


Page 300

Moscow Road
A fashionable street northwest of Kensington Gardens.

elephant joke
There was a vogue for elephant jokes in the fifties. The most famous: “Where does an elephant sit down?” Answer: “Anywhere he wants.”

In what ways are both Gibreel and Allie made to feel they are outsiders in England?


Page 301

[311]

chimera
In mythology, a beast made up of the parts of various animals. The theme of hybridization and transplantation refers to Gibreel’s own immigrant status, of course.

[312]

Singer Brothers dybbukery
Her mother interprets Allie’s obsession with Gibreel in Jewish terms. Isaac Bashevis Singer featured a dybbuk (in Jewish folklore, a demonic spirit which can take possession of a human body) in his novel Satan in Goray , where it behaved much like an incubus, a creature which has wild sex with sleeping women. Visions of similar creatures haunt Jegor, a character in The Family Carnovsky, by I. B. Singer’s older brother, Israel Joseph Singer.


Page 302

L’Argent du Poche
“Small Change,” a 1976 François Truffaut film about a group of schoolboys.


Page 303

[313]

land’s attempt to metamorphose into sky
Reflects the recurrent theme of metamorphosis.

they were there
When the New Zealand mountaineer Sir Edmund Hillary, who had been the first to climb Mount Everest in 1953 (with the Nepalese sherpa Tenzing Norgay), was asked why he climbed mountains, he replied, “Because they are there.” The sherpas are a people who live in the Himalayas and who make much of their living from helping mountain climbers. More information about Hillary.

Namche Bazar
One of the last villages in Nepal in which mountain climbers stop for supplies before attempting to climb Mt. Everest. Information on Namche Bazar.


Page 304

[315]

Blake’s Marriage of Heaven and Hell
William Blake’s mystical work combines traditional biblical elements with an enthusiastic celebration of eroticism as a vehicle of spiritual revelation. Like some other romantic poets, he considers the demonic realm depicted in Milton’s Paradise Lost to be not a source of wickedness, but of creative and regenerative energy suppressed by Christianity’s traditional obsession with virginity and chastity. He argues for a reunion of the polarities traditionally radically split off from each other by Christian dualism, as in this passage from p. 3: “Without Contraries is no progression. Attraction and Repulsion, Reason and Energy, Love and Hate, are necessary to Human existence. From these contraries spring what the religious call Good & Evil. Good is the passive that obeys Reason. Evil is the active spring from Energy.” Compare Blake’s approach to good and evil with that of Rushdie, who blends demonic and angelic characteristics in his two protagonists.

The lust of the goat is the bounty of God
This saying is characteristic of the many unorthodox “Proverbs of Hell” (see p. 8 of The Marriage of Heaven & Hell) praising the whole-hearted enjoyment of life, such as “The road to excess leads to the palace of wisdom” and “He who desires but acts not, breeds pestilence.” Goats are traditionally associated with carefree natural sexuality through their connection with satyrs, but are symbols of the damned in Christianity (See Matthew 25:32-33). This ambiguity is much played with throughout the novel. Text of the Marriage of Heaven and Hell.

Additional note by Martine Dutheil:
Among the “Proverbs of Hell,” some are strikingly relevant to Rushdie’s artistic project, such as “Drive your cart and your plough over the bones of the dead” (as an image of postcolonial writing’s relation to Western culture); “Prisons are built with stones of Law, Brothels with bricks of Religion” (which anticipates the “brothel” sections in Rushdie’s novel); “You never know what is enough unless you know what is more than enough” and, even more significant for Blake and Rushdie’s vision of art, “Every thing possible to be believ’d is an image of truth”.

The ancient tradition that the world will be consumed in fire at the end of six thousand years is true
17th-Century Irish Archbishop James Ussher (here spelled “Usher”) famously calculated the date of creation, based on biblical chronology, at 4004 BC, and predicted the end of the world in 1996, as referred to on p. 305 [315]. This passage occurs at the top of p. 14 of The Marriage of Heaven & Hell. This statement is followed by these words: “For the cherub with his flaming sword is hereby commanded to leave his guard at tree of life, and when he does, the whole creation will be consumed, and appear infinite and holy whereas it now appears finite & corrupt.” There then follows the phrase quoted at the top of p. 305 [315]: “This will come to pass by an improvement of sensual enjoyment.”

What are the main themes of the section during which Gibreel examines Allie’s copy of The Marriage of Heaven and Hell?


Page 305

I saw no God, nor heard any, in a finite organical perception; but my senses discover’d the infinite in every thing.
This sentence is actually the second on p. 12 of The Marriage of Heaven & Hell, earlier than the preceding passage quoted by Rushdie. It occurs just before the passage quoted on p. 338 [348].

the Regenerated Man
The image described is on p. 21 of William Blake’s The Marriage of Heaven and Hell.

I have always found that Angels have the vanity to speak of themselves as the only wise. . . .
This is the first line of p. 21 of The Marriage of Heaven & Hell.

golden chain-mail Rabanne
Alluding to one of the bizarre clothing designs of Paco Rabanne.


Page 306

[316]
World’s End
Probably a fashionable Chelsea neighborhood, though there are several places in England with this name. More information.

crashpad
“Crashpad” was a hippie term used in the sixties to refer to an apartment or house (“pad”) where homeless young people could live–“crash”–for free.

sugar-lump
LSD was commonly distributed in sugar cubes in its early days.

no shortage of brain cells
It was widely reported in the sixties that taking LSD destroyed brain cells.

trying, in the idiom of the day, to fly
Because being drugged was called “getting high,” there were many allusions to flying in hippie drug slang. Elena’s suicide is linked through this term to the other deaths by falling in the novel.

[317]

virgin queen
One of the titles of Queen Elizabeth I, who never married.

virgo intacta
Intact virgin.


Page 307

‘ACID BATH’
She drowned while high on LSD (“acid”), but in various industrial processes metals are dipped into a literal “acid bath.”


Page 308

[318]

parachute silk
Allie has bedsheets made of recycled parachutes, making an apt symbol of arrival for a man who has plummeted from the sky.


Page 309

What are the Allie’s main characteristics, and how do they sometimes cause conflict in her life?


Page 310

[320] isn’t it?
Typical Anglo-Indian expression, meaning “aren’t there?”


Page 311

[321]

Luzhin
Main character in Vladimir Nabokov’s novel dealing with chess, Zashchita Luzhina (The Defense).

[322]

Marinetti
Filippo Tommasso Marinetti (1876-1944), leader of the Italian Futurist art movement, attracted to machinery and speed, aligned with Fascism. More information on Futurism.

kathputli
Hindi for marionettes.


Page 312

one-off
Unique item, or here, event.

[323]

Guantanamera
Popular Cuban song by Jose Marti, associated with the Castro revolution. The original Spanish Lyrics, with melody.

best minds of my generation
(opening of Allen Ginsberg’s Howl. (1956). The poem begins:

I saw the best minds of my generation destroyed by madness, starving hysterical naked, dragging themselves through the negro streets at dawn looking for an angry fix, angelheaded hipsters burning for the ancient heavenly connection to the starry dynamo in the machinery of night. . . .

Allie is mocking the pretensions of young men who claim to be revolutionaries but exploit women. Allen Ginsberg Writes about Howl


Page 313

Discuss Allie’s contention that truth has fled to the mountains. What do you think she means? Note that her father explains a related theory on the next page. Do you agree with her? Explain.


Page 314

[324]

O but he’s dead, and at the bottom of the sea.
This sounds intriguingly like a line from an Elizabethan play, but is in fact entirely Rushdie’s own invention (personal communication from Salman Rushdie).

locus classicus
Originally, classic passage in a literary work; here, classic place.


Page 315

[325]

the Angel of the Recitation
The Angel Gabriel is said to have dictated the Qur’an to Muhammad.

now that Shaitan had fallen
In Islam, Shaitan is a Jinn, cast down from heaven for refusing to fall down before Adam. In Jewish and Christian belief Satan is said to have been an Angel, cast down from Heaven for rebelling against God.

[326]

as Iago warned, doth mock the meat it feeds on
From Shakespeare’s Othello III: iii lines 165-167: O. beware, my lord of jealousy; / It is the green-eyed monster which doth mock / The meat it feeds on. . . .” The line suggests that jealousy destroys those who harbor it, devouring them.


Page 316

like Brutus, all murder and dignity. . . . The picture of an honourable man
Refers to Antony’s funeral oration in Act III, Scene 2 of Shakespeare’s Julius Caesar, where he ironically calls the assassinsóincluding Marcus Junius Brutus, one of Caesar’s closest associatesó”honourable men.”

wpb
Wastepaper basket.

one day men shall fly
Leonardo da Vinci, now mainly famous for paintings like the Mona Lisa, spent a great deal of time and ingenuity trying to design a flying machine.


Page 317

[327]

Yoji Kuri
His darkly comic films are more influenced by Western cartoons than most Japanese animation. Titles in English include “Vanish” and “Manga.”


Page 318

[328]

for Blake’s Isaiah, God had simply been an immanence, an incorporeal indignation
Alluding to The Marriage of Heaven and Hell, Plate 12:

The Prophets Isaiah and Ezekiel dined with me, and I asked them how they dared so roundly to assert. that God spake to them; and whether they did not think at the time, that they would be misunderstood, & so be the cause of imposition.Isaiah answr’d. I saw no God, nor heard any, in a finite organical perception; but my senses discovr’d the infinite in every thing, and as I was then perswaded, & remain confirm’d; that the voice of honest indignation is the voice of God, I cared not for consequences but wrote.

[329]

a man of about the same age as himself
Gayatri Spivak notes that the following description resembles Rushdie himself

(48).

Ooparvala . . . ‘The Fellow Upstairs.’
God.

Neechayvala, the Guy from Underneath
The Devil.


Page 319

[330]

masala movie
Melodramatic Indian film, see note on “exotic spices” p. 166 [171].


Page 320

‘Ad or Thamoud
Two tribes mentioned in the Qur’an as having rejected prophets from God; ancient mighty peoples who vanished through wickedness. For further information, see Haykal 31.


Page 321

[331]

the thirteenth-century German Monk Richalmus
This crochety monk was obsessed with demons, blaming them for all of the petty irritants that surrounded him in his Liber Revelationum de Insidiis et Versutiis Daemonum Adversus Homines, first printed by Bernard Pez in his Thesaurus Anecdotorum Novisisimus (Wittenberg?: Philippi, Martini & Joannis Veith, 1721-29), vol. 1, part 2, columns 373-472.

Semjaza and Azazel
Identified in the pseudepigraphical Book of Enoch, Chapters 6-9, as wicked leaders of the angels (“sons of God”) mentioned in the passage from Genesis 6:4 cited immediately below. The Book of Enoch. Azazel is also identified in Leviticus 16:6-10 as a spirit to whom a sacrificial goat must be offered by driving it into the wilderness. This ritual sacrifice is part of the famous “scapegoat” ritual often alluded to but seldom understood. Azazel is sometimes interpreted as a demon who lives in the desert.

lusting after the daughters of men
Genesis 6: 4, tells of the Nephilim, mighty offspring of “the sons of God” mating with “the daughters of men.”

the Prophet, on whose name be peace
The ritually orthodox way to refer to Muhammad.

In what way does Gibreel compare himself with Muhammad?


Page 322

[332]

a part of town once known . . .
London’s Soho district.

[333]

ka
An ancient Egyptian term for the soul (strictly speaking one part of the soul in their belief system). Also a Sanskrit term often used to refer to an unnamed divine source of being, literally “who.”


Page 323

Janab
Honorific title like “sahib.”

[334]

O, children of Adam
This passage comes from the Qur’an, Sura 7, verse 27. The context insists on God’s goodness as contrasted with Shaitan’s wickedness.

Jahweh
One rendering of the sacred name of God in Judaism, also often spelled “Yahweh.”

Deutero-Isaiah
“Second Isaiah,” the name assigned to the presumed author of Chapters 40-55 of Isaiah. He is said to have lived long after the writer of the first thirty-nine chapters. His work, completed toward the end of the exile of the Jews in Babylon, would have been added to the book in order to update it. The very use of this term reflects modern Biblical scholarship appealing to a skeptic like Rushdie.

Shall there be evil in a city and the Lord hath not done it?
Amos 3:6. This and the following citations make the point that God was depicted at first as a source of evil as well as good, and that Satan was only gradually differentiated from him. The dualism characteristic of later religions like Islam is seen as a “pretty recent fabrication.”

What relevance does this discussion of the relationship between good and evil have to the rest of the novel?


Page 324

Ithuriel
In Milton’s Paradise Lost,Book IV, Ithuriel’s golden spear transformed Satan from his disguise as a toad back into his original form (Joel Kuortti).

Zephon had found the adversary squat like a toad
by Eve’s ear in Eden, using his wiles

to reach
The organs of her fancy, and with them forge
Illusions as he list, phantasms and dreams.

From John Milton: Paradise Lost, Book IV, lines 800-803, a passage which links demonic temptation and the imagination in a way that fits the context.

Lives there who loves his pain?
This and the following lines are from Paradise Lost, Book IV, lines 888-890, in which Satan replies to Gabriel, who has reproached him for rebelling against God, by saying anyone would want to escape from Hell.

felo de se
Suicide.


Page 326

[336]

seize the day
This traditional expression, meaning “do it now,” comes from the Latin carpe diem (Horace: Odes, I:21, line 8).

pukka
Racially pure. Hindi for “real/genuine,” adopted into Cockney slang as a synonym for “excellent/first-rate.”

[337]

Levantine
From the Levant: the Middle East.


Page 327

Wildernesse
The Wildernesse Golf Club is located in Sevenoaks, Kent, southwest of London.

Iblis
From Greek diabolos, “the slanderer;” name of the rebel angel/devil in the Qur’an.

Tchu Tché Tchin Tchow.
Gibreel is trying to remember Chamcha’s name; but this succession of syllables might be a veiled allusion to a British musical comedy entitled Chu Chin Chow, produced for the stage in 1916 (script by Oscar Ashe, music by Frederic Norton), and filmed twice (in 1923 and 1934). A great success in its original staging, the production was a spectacular musical based on a much older pantomime (see above, p. 297 [308]) telling the story of Ali Baba and Forty Thieves. The musical remained popular enough to receive a production on ice under the same title in 1953. Rushdie may have encountered it second-hand, by way of a mention in the 1958 movie version of Auntie Mame in which the title character reminiscences about having performed a song by that title on the stage. But if Rushdie did know the original source, the Arabian Nights’ setting of the tale might have attracted his attention; and the fact that the lead thief, named Abu Hassan in the play, was also called by the very Chinese-sounding name of “Chu Chin Chow” illustrates the kind of ignorant orientalizing that Europeans have long engaged in, and to which Rushdie frequently alludes in the novel. (Sources: Dimmitt 279, Sharp 179, 1136, Enciclopedia 170, Times 9, Variety, Wearing 656-657. See note on thirty-nine stone urns below, p. 377 [389].

[338]

Wren’s dome
The massive dome of London’s St. Paul’s Cathedral, designed by Christopher Wren.


Page 328

Underground
Subway.

the Council
Local British government body.

swing them by their necks
The French Revolutionaries hung the hated aristocrats from the Parisian lampposts.

Recite
The first word of Gibreel’s revelation to Muhammed (Surah 96).

Orphia Phillips
As the following lines make clear, she is the sister of Hyacinth Phillips, whom Saladin met on p. 169 [170].

[339]

I cyaan believe I doin this
Orphia, Uriah and Rochelle all speak Caribbean dialect.


Page 330

[341]

sure as eggsis
Abbreviation of a British colloquialism, “eggs is eggs,” perhaps a pun on the alegebraic expression of equivalence: “X is X.”

obeah
See above, note for p. 280.


Page 331

mashin up
In Caribbean dialects “mash up” is used to describe the creation of all sorts of damage–here, for “crumpling,” and below, “mash up” means “wreck.”

[342]

dabba . . . dabbawalla
See note above, on p. 18, on dabbas.

travelling mat
See above, note on p. 108 [111].


Page 332

[343]

pour encourager les autres
“To encourage the others,” a famous sarcastic remark from Voltaire’s Candide. At the end of Chapter 23 of that novel, the protagonist happens upon the execution of of an English admiral, accused of cowardice for not having approached the enemy sufficiently closely. Candide objects that his French opponent must have been equally guilty, but his informant casually remarks, “That’s undeniable, but in this country it’s a good thing to kill an admiral from time to time to encourage the others.” This is Voltaire’s satire on the execution of Admiral John Byng, which he had tried unsuccessfully to prevent in 1757. The passage in the original French. The entire novel in both French and English.

something straaange in the neighbourhood
The children are playing at being Ghostbusters, quoting the refrain of the title song from the 1984 film by that name: “If there’s something strange in your neighborhood, who ya gonna call? Ghostbusters!” More information about Ghostbusters.

gulag
Acronym for the prison camps of the Soviet Union.

fairy-queen
One of the many titles associated with Queen Elizabeth I, but here probably an anti-gay insult.


Page 333

Bachchas
Children (Hindi).

rude rhymes
“Rude” is a much stronger term in Britain than in the U.S. Do these count as Satanic Verses?

[344]

redeeming the city like something left in a pawnshop
The Judeo-Christian tradition of a redeemer (Hebrew goël) is a figure who pays the amount due in order to liberate whoever or whatever has been condemned. In Christian theology Christ is the sacrificial lamb who, echoing the Passover lamb of the Jews, dies to free his followers from sin and damnation. Thus the use of the term “redeem” to refer to liberating an item left at a pawnshop is historically accurate, if irreverent.

calm-calm
In Indian dialect, adjectives are sometimes repeated thus to emphasize them. Other examples are “big-big” (p. 68 [69]) and “bad-bad” (p. 334 [344]).


Page 334

three-little-words
“Three Little Words” is the title of a popular song written in 1930 for an Amos and Andy film, Check and Double Check, by Harry Ruby and Bert Kalmar. The words are, of course, “I love you.” Instead, Gibreel replies with another, very unsatisfactory, three words.

tamasha
Show, circus, celebration (from the name for a very popular form of bawdy Indian folk theater).

[345]

harmonium
Box-like portable organ somewhat like an accordion introduced into India by Christian missionaries and widely adopted for the playing of traditional Indian music.

The gazals of Faiz Ahmed Faiz
Faiz (1914-1978), born in what is now Pakistan, was one of South Asia’s most distinguished and influential modern poets. Much of his Urdu poetry was Marxist-inspired political poetry in support of the poor. In his acknowledgements, Rushdie cites Mahmood Jamal as the source of this translation, slightly emended by himself. For gazals, see note on p. 3.

the fifties classic Mughal-e-Azam
(Dir. K. Asif, starring Prithviraj Kapoor, Dilip Kumar, & Madhubala, 1960) A spectacular historical fantasy in which the son of the Mughal emperor Akbar the Great falls in love with a dancing girl. More details about the film.

Cleopatra’s Needle
An Egyptian obelisk, now located on the Victoria Embankment by the Thames. It has nothing to do with Cleopatra, having been created about 1500 BC. Pictures and more information.


Page 335

[346]

There is no God but God.
See note above, on p. 105 [108].


Page 336

[347]

In the pages that follow, try to decide how literally we are to take Gibreel’s transformation. Does he actually change, or is the transformation only in his mind? Explain.

mala’ikah . . . malak
The former is the plural, the latter the singular term for “angel” in Arabic.

as the Quran clearly states
From the Qur’an Sura 18 (“The Cave”), verse 50. Iblis, a rebellious spirit, refuses the commandment to bow down to Adam and is damned, becoming Shaitan, or Satan. See also Qur’an, Sura 2 (“The Cow”), verse 34 and Sura 17 (“The Night Journey, Children of Israel”), verse 61.

Wilt thou place in the earth such as make mischief in it and shed blood?
Qu’ran
Sura 2, verse 30. When God announces his intention of creating humanity, the angels reply with what the narrator implies is justified skepticism.


Page 337

colossus-style
One of the seven wonders of the ancient world, the Colossus of Rhodes, a hundred-foot-high statue of Helios, stood in the harbor of Rhodes.

[348]

I’m papa partial to a titi tipple; mamadam, my caca card
S. S. Sisodia’s stammer produces a variety of obscene and fairly obvious puns.

to a degree
British colloquialism for “to a great degree.”

iscreen
The British call auto windshields “windscreens,” so Gibreel is literally “on the screen.”


Page 338

What is the point of the story about the man who believed he was Napoleon?

Blake again, Allie thought.
The quotation that follows is taken from The Marriage of Heaven and Hell: p. 12. See notes on p. 304 [315]. The point of Blake’s dialogue is that inspired revelation is genuine, though not limited to biblical prophets. Allie is mentally countering her mother’s skepticism about Gibreel.

[349]

plug him in
Electroshock therapy, once widely used to treat schizophrenia, was accused of tranquillizing patients by destroying part of their brains and turning them into zombies. An anti-electroshock page. Pro-electroshock information.


Page 339

early bath
As opposed to an “early grave.” “Taking an early bath” is a euphemism in British sport for being “sent-off,” that is, dispatched from the playing arena for an act of foul play. It is a phrase associated with soccer and rugby (although more with working-class rugby league, than the middle-class, Rugby School associated, rugby union). As the players indulge in a communal bath post-match (ghastly as that sounds), a player sent-off before the end of the game takes a bath before everyone else. It was popularized (invented?) by the late BBC sports commentator Eddie Waring and, to be honest, Allie’s mother would more probably have heard the phrase on television, rather than read it in the sports pages, as Allie believes (Paul Harmer).


Page 340

[350]

Charles II’s terror after his Restoration, of being sent “on his travels” again
After Charles I was executed and the British monarchy was abolished on January 30, 1649 by Puritan revolutionaries, his son, Charles II, was forced to roam from court to court on the Continent, seeking refuge and income from various foreign governments. Although he was often portrayed as a careless playboy, there were many times of hardship and anxiety during this period. After Puritan leader Oliver Cromwell’s death in 1658, Charles was invited home and the monarchy reestablished, an event known as “The Restoration.” Although not all historians agree, Antonia Fraser maintains in her popular biography of the king that he was fearful and depressed at many points in his life, especially toward its end. She recounts that he told an Englishman living in Brussels, “I am weary of travelling, and am resolved to go abroad no more. But when I am dead and gone, I know what my brother may do: I am much afraid that when he comes to wear the crown he will be obliged to travel again. And yet I will take care to leave my kingdoms to him in peace. . . . (Fraser441) The theme of Charles II as an exile is one more example of the English being depicted in this novel as outsiders, foreigners, exiles.

Lives there who loves his pain?
See above, note to p. 324 [334].

the Beckettian formula, Not I. He.
The text of Samuel Beckett’s 1972 play Not I, contains this passage: “…and she found herself in the–…what?..who?..no!..she!” However, Rushdie probably meant only “Not I” to be the “Beckettian formula,” in which case he is simply referring to the title of the play (Beckett 73).

[351]

gota
Gold lace used in Indian clothing.

‘These are exalted females whose intercession is to be desired’
From the Satanic Verses.

Mr Hyde
The evil alter-ego in Robert Louis Stevenson’s Dr. Jeckyll and Mr. Hyde. The entire novel.


Page 341

[352]

bhel-puri
Deep-fried pancakes made of lentil noodles and puffed rice.

raitas
Vegetables cooked in milk curds or yogurt. Recipes for raitas.

khir
Rice pudding. Recipe for khir.

sivayyan
Thin noodles, cooked with milk, sugar, raisins and almonds, especially by Muslims in Northern India and Pakistan.

Pavarotti
Luciano Pavarotti, the world’s most popular operatic tenor.

lassi
Thick yogurt drink which can be made either sweet or salty. Here is one recipe. Here is another.

Vanessa
[Redgrave], the British actress. See above, note on “Trotskyist actresses, p. 49 [50]. More information about Redgrave.

Amitabh
Amitabh Bacchan, the most famous male Indian movie star. More information on Amitabh.

Dustin
[Hoffman], the American actor.

Sridevi
See note above, on p. 262 [270].

Christopher Reeve
Star of the Superman films. More information on Reeve.

soosoo
Childish term for “penis” (Hindi), just as “tata” is a childish name in English for breasts, and “pipi” for urination.


Page 342

he had made a string of ‘quality’ pictures on microscopic budgets
Sisodia is based on Ismail Merchant, who with his partner James Ivory and screenwriter Ruth Prawer Jhabvala has made such films as A Room With a View, paying his actors more with prestige than cash.

Charulata
Not the name of an actress, but of the starring role in a film by the same name, directed in 1964 by Satyajit Ray, and better known in English as The Lonely Wife. The film starred Madhabi Mukherjee as Charulata, a neglected wife who falls in love with her brother-in-law. More information on the film.

Ocean of the Streams of Story
Compare with the title of Rushdie’s Haroun and the Sea of Stories. This is an allusion to the Kashmiri classic Kathasaritsagara, the “Ocean of Stories” by Somadeva.

[353]

Hong Kong-based kung-phooey producer Run Run Shaw
The Shaw studio has been responsible for an immense number of low-budget kung fu movies. See note on p. 24 [25].


Page 343

The trouble with the Engenglish . . .
This is one of the most commonly quoted passages in the novel. Explain its meaning.

[354]

Ché Ché Chamber of Horrors
Madame Tussaud’s “Chamber of Horrors” is a famous wax museum in London, featuring among other grisly scenes the crimes of Jack the Ripper, whose career “the Granny ripper’s” deeds are modeled on. Sisodia’s stammer alludes to the Cuban revolutionary and companion of Fidel Castro, Ché Guevara (1928-1967) More information on the Chamber of Horrors. Pictures from “Chamber of Horrors.” More information on Ché Guevara.

mad barbers
Refers to Sweeney Todd, the legendary barber who was said to have killed many of his customers and made them into meat pie filling. Todd is often compared to the real historical serial murderer, Jack the Ripper, whose name is alluded to in the character of the “Granny Ripper” in this novel. The Todd legend was made famous in modern times by Stephen Sondheim in his 1979 musical Sweeney Todd: The Demon Barber of Fleet Street by . Synopsis of the plot of the musical.

etc. etc. etera
“Etc.” is of course the conventional written abbreviation for “et cetera,” but Rushdie turns it into a stammer.


Page 344

crores
See note above above, on p. 63 [64].

funtoosh
Supposedly a nonsense word used for the title of 1956 Bollywood film, later apparently developed as slang for a carefree person.


Page 346

[356]

Pagal Khana
Insane asylum.

A star is reborn.
Allusion to A Star Is Born, a classic 1937 film about a self-destructive movie star, remade in 1954 and 1976. More information about the film.

[357]

Christ-image on the Turin Shroud
A famous “miraculous” picture of Christ mysteriously impressed on a cloth said to have been wrapped around his dead body. The shroud’s reputation was severely damaged shortly before the publication of The Satanic Verses when traces of a typical Medieval paint were detected on it.

St. Lucia
A small island in the Caribbean chiefly known as the birthplace of poet Derek Walcott.


Page 347

That Berlin Wall . . . might well be more rapidly rebuilt.
The Berlin wall was torn down November 9 1989, more than a year after the publication of the novel. More about the Berlin Wall.


Page 348

[359] Boniek
Probably an allusion to the name of Zbigniew Boniek, Polish-born player of the popular Turin soccer team, Juventus–another immigrant.

Frankenstein and geeps
Dr. Frankenstein in Mary Shelly’s 1818 novel creates a monster out of parts from various bodies. Rushdie is here pairing his deed with an experiment carried about by Cambridge scientists in which they combined genetic material from a goat and a sheep embryo to produce a chimera which they called a “geep” (Time February 27, 1984, p. 71). For the scientific details, see Fehilly.


Page 349

[360]

Dark Star
Punning on the astronomical term explained in the note for p. 61.


Page 350

Filmmela
Film gala? Joel Kuortti suggests that perhaps the term puns on the name of Philomela, who in Greek mythology was raped by Tereus and had her tongue cut out in an attempt to prevent her reporting the crime.

[361]

burqa
All-enveloping veil worn by conservative Muslim women, reaching to the ground.

the ‘disco diwané set’
“Disco diwané” means literally “mad about disco,” and was the title of a Hindi disco record of the late 70s by the London-based singer Nazia Hasan. Used here to refer to “Westernized” Indians.

Mithun
Mithun Chakravarti, a popular male actor in both Hindi and Bengali films. A list of his films.

Kimi
Kimi Katkar, Bollywood actress.

Jayapradha
Another actress, sometimes spelled “Jayaprada” or “Jaya Pradha.” Elected to the Indian parliament in 1996. Pictures and information of Jayapradha.

Rekha
Major Bollywood star in the 80s. Information and photos of Rekha.

Vinod
See note above, on p. 262.

Dharmendra
Another Bollywood action hero. Pictures and bio of Dharmendra.

Sridevi
See note above, on p. 262 [270].

[362]

a voice crying in the wilderness
Maslama is presenting himself as John the Baptist to Gibreel’s Jesus, quoting Matthew 3:2-3, which in turn quotes Isaiah 40:3-4. He is a sort of demonic prophet.


Page 352

[363]

Pandemonium
In Milton’s Paradise Lost, the capital of Hell; by extension any place in which evil is concentrated.


Page 353

I’m back!
Spoken first with a less ominous meaning on p. 351 [362]. This line was memorably uttered by the seemingly indestructible demonic Jack Nicholson character in The Shining (1980).

tcha
In Hindi, tea is called chai. More information about chai.

Shah
The former dictator of Iran, overthrown by the Islamic revolution, used the title. Gibreel is trying to remember Chamcha’s name.

Shatchacha
Popular dance, usually spelled either “cha-cha” or “cha-cha-cha.” More information about the cha-cha.

[364]

The native is an oppressed person whose permanent dream is to become the persecutor
Franz Fanon, Caribbean psychiatrist who worked in the Algerian revolution and radical theorist, from The Wretched of the Earth, Chapter 1 (“Concerning Violence”), p. 52 of the American translation.

Chichi? Sasa?
Nicknames for Chamcha and Saladin.

My other, my love . . .
(from a song, poem?) Suggested: “Mere Humdrum, mere dost,” a poem by Faiz Ahmad Faiz.


Page 354

that Tree
See Genesis 2:9.

a different Tree
Qur’an 7:20.

apples were not specified
The fruit hanging from the Tree of the Knowledge of Good and Evil was not specified in Genesis either; but came to be considered apples in the Middle Ages, though the influence of a pun on malum meaning either “evil” or “apple.”

the Death-Tree
The tree of forbidden fruit which brought damnation (spiritual death) into the world is often compared by Medieval Christian thinkers to the cross, which bore the fruit of life in the form of Christ’s sacrifice. In Genesis 2:9 and 3:22 there is mention of a mysterious “tree of life,” which apparently could have overcome physical death had Adam and Even eaten of it. Gibreel is arguing that the Qur’anic tree, though called “the Tree of Immortality,” comparing it to the second Biblical tree, functions more like the first, as “slayer of men’s souls.”

[365]

morality-fearing God
Since in Genesis God forbade Adam and Eve to eat of the Tree of the Knowledge of Good and Evil, he may be thought of as fearing morality. Indeed, Genesis 3:11 can be interpreted as reflecting his displeasure in Adam’s having developed a sense of shame. The ambiguities present in this section of Genesis have fascinated many thinkers, and are naturally of great interest to Gibreel, who is out to invert many traditional religious beliefs.

Abracadabra! Hocus Pocus!
Although both of these are magician’s incantations, the first is associated with traditional alchemy and an attempt to perform actual magic, whereas the second is associated with fraud and deceit.

juggernaut
See note above, on “juggernauts,” p. 254 [262].


Page 355

coir
Fiber made from coconut husks, used for making rope.

Next chapter
Back to Table of Contents

Chapter IV: Ayesha

Plot outline for Chapter IV

Gibreel’s dreams resume with a narrative imitation of a long zoom shot focusing in on the fanatical Imam, in exile in London. This figure is clearly based on the Iranian Muslim fundamentalist leader, the Ayatollah Khomeni. His companions are named after prominent companions of Muhammad, and his enemy in his homeland of Desh is named after Muhammad’s favorite wife. Gibreel as angel carries the Imam to the capital city of Desh, as the Islamic Gibreel had carried Muhammad to Jerusalem. They witness a popular revolution in which the evil Ayesha dies. From her dead body springs the spirit of Al-lat, one of the three goddesses of the “satanic verses,” but she is defeated by Gibreel. The Imam triumphs and tries to freeze time by destroying all the clocks in the land. Rushdie provides his own commentary on this image in discussing the Iranian revolution: “. . . the revolution sets out quite literally to turn back the clock. Time must be reversed” (“In God We Trust” 383).

A separate plot now begins, involving Mirza Saeed Akhtar, his wife Mishal, and the mystical, mysterious and beautiful Ayesha (a quite different figure from the Ayesha of the Desh plot, but in the long run equally destructive). As Mirza watches the butterfly-clad Ayesha, he longs for her. A long flashback tells of Ayesha’s girlhood and introduces us to several characters from the village of Titlipur. Mirza Saeed tries to transmute his lust for the girl into passion for his wife, but it is Mishal who becomes close to Ayesha. This intimacy is a disaster, for the seemingly insane girl claims to have been told by the Angel Gibreel that Mishal has breast cancer. The only cure, she pronounces, is to make a foot-pilgrimage to Mecca. Unfortunately, this involves walking across the Arabian Sea. The skeptical and furious Mirza Saeed cannot stop his wife from going, but decides to accompany them in hopes of somehow saving her.


Notes on Chapter IV


Page 205

[211]

a mansion block built in the Dutch style
Note how many foreign, immigrant-related associations are made in this paragraph. Kensington is viewed not as as a quintessentially English locale, but as the product of the mixing of a number of national cultures, a refuge for exiles. It has long been noted for its wealthy inhabitants; but many of them are now immigrants, especially from the Middle East.

Barkers department store
A famous luxury store at 63 Kensington High Street.

where Thackeray wrote Vanity Fair
Near Kensington Gardens, at 13 Young Street. William Makepeace Thackeray wrote most of his novel after he moved there with his daughters in June, 1856 having previously lived for some time in France. Rushdie may have become interested inVanity Fair because it features two characters recently returned from India and because Thackeray himself, like Rushdie, was born in India. Project Gutenberg edition of Vanity Fair. One huge 2-meg file!

the square with the convent where the little girls in uniform are always going in, but never come out
Although this looks like an allusion, Rushdie says “The square I had in mind was a (somewhat fictionalized) Kensington Square; the allusion to the convent girls is all mine” (personal communication from Salman Rushdie).

Talleyrand
Charles Maurice de Talleyrand-Périgord (1754-1838), opportunistic and skillful French bishop/diplomat.

[212]

silence, cunning. Exile
At the end of James Joyce‘s A Portrait of the Artist as a Young Man, Stephen Dedalus enunciates his manifesto: “I will try to express myself in some mode of life or art as freely as I can and as wholly as I can, using for my defence the only arms I allow myself to use–silence, exile, and cunning.” Joyce became an exile, living in Paris for most of his life. Why do you think Rushdie has isolated the term “exile?” to the end of the list?

Elba, not St Helena
Napoleon was exiled to the Mediterranean island of Elba during 1814-15, but managed to escape to rule France for 100 days, after which he was finally and definitively exiled to Saint Helena, 1,200 miles west of the African Coast, where he died in 1821.

The Imam
A title of high respect in Islam, here clearly meant to depict someone very like the Ayatollah Khomeni. Oddly lacking from most commentary about Khomeni’s denunciation of The Satanic Verses is any mention of the character of the Imam. See below, p. 450.


Page 206

enemy of images
Not only are idols forbidden in Islam, pictorial art of any kind is suspect in varying degrees for many Muslims.

her profile of a Grecian statue . . .
Compare with the description of Hind above, p. 113 [116].

What characteristics do the various Ayeshas in this novel share? In what ways are they different?

Desh
An Indian place-name, meaning “land of,” but here used as a substitute for Iran (Hindi, originally Sanskrit).


Page 207

[213]

Bilal X
Bilal” was the name of the muezzin appointed by Muhammad to call the faithful to prayer, hence a suitable name for a singer (Fischer 134). The custom of substituting an X for one’s final name was at one time widely followed by American Black Muslims. Bilal X is a caricature of singer Cat Stevens, who became a convert to Islam, denounced his earlier recording career, and endorsed the fatwa sentencing Rushdie to death for writing The Satanic Verses. Compare with Mr X, p. 413 [427].

gori
Literally, a “light-skinned woman,” used here to mean an “English” woman as opposed to an Indian (Hindi).

SAVAK
The notorious secret police of the late Shah of Iran, one of the main targets of the Islamic revolution.

haramzada
Hindi for “bastard.”


Page 208

[214]

no alcohol
Wine is specifically forbidden to Muslims and the prohibition is usually understood and extending to all alcoholic beverages; but some equivocation goes on among certain Muslims.

once and future land
This phrase not only suggests that the Imam will return to his old homeland, but alludes to King Arthur’s Camelot as depicted in T. H. White’s The Once and Future King.

chapati
Indian unleavened flat bread (Hindi). A chapati recipe.

the sun and moon are male but their hot sweet light is named with female names
in Hindi, moon (chaand) and sun (surya) are of the male gender, light (roshni</emi) female. Farsi however does not have gendered nouns.


Page 209

[215]

pani, nani
“Water, Grandma” in Hindi.

Aga Khan
See above, p. 26 [27].


Page 210

[216]

Salman Farsi
Salman the Persian, the second minor character to bear Rushdie’s first name. See above, p. 101 [103].

certain surreptitious radio waves
Khomeni created his revolutionary movement via clandestine addresses delivered via audio cassettes recorded from exile in Paris.

[217]

the great Shaitan
The great Satan.

What seem to be the main reasons the Imam hates Ayesha? Judging by his speech, what are his values?


Page 211

calendars
Reza Pahlevi, Shah of Iran, had attempted to replace the traditional Islamic calendar with one commemorating the supposed 2500 years of continuous monarchy in Iran/Persia (Fischer 134).

Ameen
Standard Muslim version of “Amen.”


Page 212

[218]

fly me to Jerusalem
See above, p. 110 [112].

[219]

the Babylonian whore
See Revelation 17, where the decadence of Rome (here called “Babylon” is depicted through the metaphor of a whore riding on the back of a seven-headed beast. See note on Babylon for p. 4.


Page 213

a high mountain of almost perfectly conical dimensions
Compare with Mount Cone in Jahilia, allusion to Allie Cone (who climbs mountains).


Page 215

How is the victory of the Imam similar to the victory of Mahound?


Page 216

[222]

zamindar
Landlord (Hindi) (Spivak 44).

Mirza Saeed Akhtar
A rearrangement of the name of Indian film director Saeed Akhtar Mirza.

[223]

had been reading Nietzsche the night before–‘the pitiless end of that small, overextended species called Man’ Source?


Page 217

Butterflies
The image of a girl constantly accompanied by butterflies is reminiscent of the character of Mauricio Babilonia in García Márquez’s One Hundred Years of Solitude. But Rushdie may have been influenced even more by the 1983 film version of García Márquez’s short story, “Innocent Eréndira and Her Heartless Grandmother.” In Ruy Guerra’s Eréndira (though not in the original story) the heroine encounters a butterfly made out of torn paper which has come to life, lands on a wall, and metamorphoses into a painted image. The butterflies were featured in the poster for the film. The heroine of the short story also embarks on a lengthy foot-pilgrimage to the sea, like Ayesha. Gabriel García Márquez Information about the film.

familiar spirits
Medieval European term for animals possessed by demons which accompanied witches. See below, Matthew Hopkins.

Bibiji
The word for “woman” with the honorific suffix “ji;” usually means “wife,” but here probably just a term of respect (Hindi).

[224]

Peristan
Fairyland.

Titlipur
“Town of butterflies” (Suleri 233). Perhaps inspired by the song “Titli Udi” from the film Suraj (Fischer 134).

Pandora’s imps
According to the myth of Pandora, when her curiosity led her to open the box into which had been sealed all the troubles of the world they flew out like a horde of insects and created the flawed world we know today. The myth of Pandora.


Page 218

zenana
Women’s quarters in a Muslim home (Urdu).


Page 220

[226]

King Charles I
Beheaded in 1649. See note below, on his son, Charles II, on p 340.

What point is Rushdie making by alluding to the king’s having lost his head after using this staircase?

[227]

small enamel animals
Reminiscent of the small candy animals made by Ursula Buendía in Gabriel Garcia Márquez‘s One Hundred Years of Solitude.

What might it mean to be too poor to dream?


Page 222

[228]

panchayat
Traditional village council (Hindi, derived from Sanskrit).

[229]

untouchables were renamed ‘children of God’
Mahatma Gandhi attempted to remove the stigma from untouchables by renaming them harijans: children of God. Hindu untouchables have traditionally been drawn to Islam, with its anti-caste tendencies.


Page 224

[230]

Hand
In countries where much of the population is illiterate, voters often identify the party they wish to vote for on ballots by its symbol. In this case the Congress Party which governed India until recently uses an open hand as its symbol.

CP(M)
The Communist Party (Marxist), very much opposed to the Congress Party.


Page 225

[232]

Sarpanch
Head of a village council or Panchayat.

Muhammad Din
This is the name of a spoiled little boy who dies in childhood in Rudyard Kipling’s “The Story of Muhammad Din” in Plain Tales from the Hills (1888). The text of this story.

Khadija
Also the name of the Prophet Muhammad’s first wife.


Page 228

[235]

Hamlet
Considered as perennially indecisive.

Tagore
Rabindranath Tagore (1861-1941) was an outstanding poet who won the Nobel Prize for literature in 1913 for his collection of love poems entitled Gitanjali. More information on Tagore.

Ghare-Baire
A 1905 Bengali novel about the Swadeshi movement translated asThe Home and the World (1915) in which a progressive young Zamindar persuades his wife to enter modern life, with results to their relationship as disastrous in their way as in this story. Tagore’s novel was made into a film by Satyajit Ray in 1985, which may have reminded Rushdie of it.


Page 229

What is the zamindar’s real motive for persuading his wife to enter purdah?

swadeshi
A campaign led by Gandhi to boycott foreign (especially British) goods in preference of Indian-made ones (Hindi, Bengali).

Some coast . . . some clear
This phrase is modeled on a famous passage in one of Winston Churchill’s speeches, made to the Canadian Senate and House of Commons in Ottawa December 30, 1941: “When I warned [the French] that Britain would fight on alone whatever they did, their generals told their Prime Minister and his divided cabinet, ‘In three weeks England will have her neck wrung like a chicken.’ Some chicken; some neck” (Ina Westphal).

Percy Westerman
A prolific writer of boy’s adventure stories, popular in the 1930s.

G. A. Henty
author of numerous inspirational boy’s novels in which virtue is rewarded with prosperity.

Dornford Yates
British author of light fiction, humor, romance, and thrillers (1885-1960).

paan
Areca or other nut rolled in betel leaf, a mild stimulant commonly used throughout India (often incorrectly called “betel nut”) which turns the saliva bright red (Hindi).


Page 230

[237] the action of the Meerut soldiers
Refers to an 1857 revolt called by Indians as “The First Indian Revolution,” and by the British “the Sepoy Mutiny” which began by the soldiers killing British officers and their families as they emerged from church services.

Perownistan
Citizens of former imperial nations often obscure history by referring to their former colonies as tropical “paradises”; thus Perowne’s old estate has become “Fairyland.”


Page 231

punkahs
Large swinging fans made of cloth stretched over a rectangular frame (Hindi).

punkah-wallah
Servant who operates the punkahs.


Page 234

[241]

kahin
A soothsayer of a type abhorred by orthodox Muslims (see above, note on p. 113) [116]. One early revolt against Islam was led by such a woman, called the Kahinah.

a pir
See above, note on p. 185 [192].


Page 235

[242]

I have flown with the angel into the highest heights
Like the Prophet Muhammad, who was flown to Heaven, an event called the miraj (Qur’an 17:1).

to the lote-tree of the uttermost end
See note above on p. 91 [93].

Black Stone
A stone said to have fallen from heaven, embedded in the wall of the Ka’aba.

pilgrimage . . to Mecca Sharif
All pious Muslims are required at least once during their lifetimes to make the pilgrimage to Mecca, to go on the Hajj. A person who has performed this pilgrimage is called a “hajji.” Part of the traditional ceremony involves kissing the black stone embedded in the wall of the temple called the Ka’aba. For Sharif, see note above on p. 156 [160].


Page 236

umra
“Lesser pilgrimage,” a rite performed in Mecca (Arabic). This ritual can be performed at any time, but it is usually a part of the better-known “greater pilgrimage” (al-hajj) which is much more complex and can only be performed at specified times. Explanation of the distinction.

[243]

The waves shall be parted
A miracle modelled on the parting of the Red Sea (or, as some translate it, the Sea of Reeds) when the Hebrews left Egypt led by Moses (Exodus 14).


Page 237

the carpenter Isa
A suitable name since Jesus (Muslim “Isa”) is said in the gospels to have been a carpenter.

Page 239

[246]

There is no God but God, and Muhammad is His Prophet.
The qalmah. See note above, on p. 105 [108]. Strictly speaking, the only act necessary to become a Muslim is to sincerely affirm this belief.


Page 239

[247]

What does Osman’s final speech mean?

Next chapter
Back to Table of Contents

“Joyce built a whole universe out of a grain of sand”

Every year there is in the Netherlands a special week, called the Week of the Book, in which– to promote the new titles– anyone spending more than $10 in a book store receives an extra book, which is specially written for the occasion. In 2001 it was Salman Rushdie who was invited to write the book, and his Woede (i.e. Fury in English) became the year’s present. He was also invited to the Gala of authors with which the Week of the Book started. This year the party was held in a wing of the Rijksmuseum in Amsterdam.) It was here that Margot Dijkgraaf, literary critic of the Dutch newspaper NRC Handelsblad, interviewed Salman Rushdie for the series The Crucial Book, in which writers expound their views on the book that has most influenced their ideas. [K.G.]

THE CRUCIAL BOOK OF: SALMAN RUSHDIE

“Joyce built a whole universe out of a grain of sand”

Salman Rushdie, the author of the “Week of the Book” present, was carried along by James Joyce’s Ulysses as though the book was rocket fuel.

The wing of the Rijksmuseum looks like a fort. His bodyguards (beside his own there are three other of the city of Amsterdam) have left for a cup of coffee, and the one walking along Salman Rushdie watches me with a slightly disturbed and slightly concerned expression. Many images must haunt the head of the man who wrote this year’s “Week of the Book” present: frightening images, images of the future, images of old myths and modern internet legends. Somewhere in that hyperactive brain also roams the spirit of the Irish-born writer James Joyce (1882-1941). Rushdie: “Joyce is always in my mind, I carry him everywhere with me”.

Who it was who called his attention to Ulysses (published in Paris in 1922) Rushdie does not remember, but he knows that it was in the first year of his study of history.. “Everyone said that it was such a sealed book, hard to penetrate, but I did not think so at all. You never hear people say that there is so much humor in the book, that the characters are so lively or that the theme – Stephen Daedalus in search of his lost father and Bloom looking for his lost child – is so moving. People talk about the cleverness of Ulysses and about the literary innovation. To me it was moving, in the first place”

Stephen and Bloom, those were the characters which touched him immediately. He quotes from memory: “Leopold Bloom ate with relish the inner organs of beasts and fowls”. Those were the first lines of the second chapter. “I am myself disgusted by that kind of organs”, he grinned. “There are still so many little things I always have to smile about when I think of them. That commercial, for example: “What is home/without Plumtree’s Potted Meat?/ Incomplete”. That is still funny. Joyce used many stylistic means which were novel in his time, newspaper headlines for instance. Is it not moving that he makes Ulysses happen on the day that he met his wife! He kept that newspaper, carried it always with him and used all of its details, including the names of the horses in the races. In short, he built a universe out of a grain of sand. That was a revelation to me: so that is the way one could also write! To somebody who wanted to be a writer, like me, it was so perfect, so inspiring, that it made one need to recover. I have thought for some time: I quit writing, I become a lawyer. Later I thought that there may be some little things still worth doing.”

Such as in the field of linguistic innovation? “Joyce spoke against the politisizing of literature, but his language is a purposeful attempt to create an English which was just not a property of the English. He employs a lot of borrowed words from other European languages and creates an un-English kind of English”. Was that not also the goal of Rushdie himself? “Certainly. The Irish did it, so did the American and the Caribian writers. While English traveled around like that, the people felt the need to innovate it. So I did. But the Joycean innovation was the greatest of all. It is an example that deserves to be followed”.

And what about Joyce’s famous monologue intérieur ? “That stream of consciousness was not an invention of Joyce, but he used it more subtly than anyone else. Bloom’s inner voices were about very common things, about a hungry feeling or so. Joyce demonstrates that the material of daily life can be as majestic as any great epic. The lives of ordinary people are also worthy of great art. One can create grandeur out of banality. That was precisely the criticism Virgina Woolf had on Joyce. Woolf was a bit too snobbish for it”.

As the best example of the stream of consciousness Rushdie “of course” considers Molly Blooms monologue at the end of the book. “In the past I could recite whole parts of it: “and first I put my arms around him yes and drew him down to me so he could feel my breasts all perfume yes and his heart was going like mad and yes I said yes I will Yes.” That conclusion is absolutely rocket fuel at the end. You have a book behind you in which the behavior of people is not strictly transparent and then suddenly you feel not only the skin of that woman, but her whole body, all her flesh and blood, that is a baffling climax. Of course also very erotic, although as yet the novel was not erotic at all. At that time literature did not extend to erotics, to the sexual fantasies of women. Impossible to imagine Virginia Woolf doing something like that”.

Ulysses is in fact a national epic about Ireland. “It is a grand homage to the country that has never understood him” says Rushdie. “He was regarded there as a pornographer and blasphemer. Now he is viewed as Ireland’s national monument. Well, that’s easy. I do understand how Joyce felt. I am close to him. I feel a kinship, not so much between our types of authorship, but rather between his eye and ear, his mind and mine. The way one looks at things”.

Nevertheless, they would not have become friends, he believes. “Joyce was not very good at friendship. There is a story about his put-down of Samuel Beckett, who adored him and often came along his place. He plainly told him that he only loved two people in the world: the first being his wife, the second his daughter. His only encounter with Proust was also very comical. Joyce and Proust met each other when leaving a party. Proust had his coach standing at the door and was wrapped up fom head to foot, afraid as he was to catch a cold. Joyce jumps into the coach uninvitedly, lights a cigar and opens the window widely. Proust says nothing, neither does Joyce. It is like a silent movie. Two masters of the word, who say nothing to each other and yet disclose themselves. Fantastic!”

In Portrait of the artist as a young man Joyce mentions the weapons with which a writer can defend himself against the outer world: silence, exile, and cunning. Are those the weapons Rushdie recognizes? “Well, that was a very good stratagem in the time of Joyce. Like Voltaire, Joyce believed that a writer should live near a border, so that he could leave immediately if problems arose. At present that does not work anymore: I have experienced it personally. And silence is an overrated artform, which people now too often impose upon you”.

But are writers not regarded more and more as intellectuals and are they not continually asked for an opinion? “I believe that worldwide there are more and more efforts to impose silence upon writers – and that not only applies to me. It is easy to point to the Arab world, or to China, but even in the United States there are people who want to ban Harry Potter books from schools, because they contain something about witchcraft. Even something harmless like that provokes an attack. We live in a time with an increasing urge to censorship. Various interest groups–including antiracist or feminist movements– demand it. When Kurt Vonnegut is banned from public libraries and not everywhere it is allowed to teach about Huckleberry Finn, then you just cannot assume straight-away that there is something like freedom. Against silence it is that now we have to fight. And exile does not work. Therefore, cunning is the only thing that remains”.

Translated by K. Gwan Go, reproduced by permission of Margot Dijkgraaf.