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Based in Brooklyn, Deenanath “Deen” Datta is a dealer of rare books and Asian antiquities who is originally from Calcutta (Kolkata). While in Calcutta (Kolkata) for business one winter, he runs into a distant relative, Kanai Dutt, who mentions a Bengali folk figure, “Bonduki Sadagar” (the Gun Merchant). Deen notes that the story is similar to the legend of Chand Sadagar, a merchant who fled overseas to escape the wrath of Manasa Devi, the goddess of snakes and poisonous creatures. The relative tells Deen that the Gun Merchant is connected to a shrine in the Sunderbans, the mangrove forests in the Bay of Bengal. Kanai’s aunt, Nilima Bose, has been to the shrine and wants to discuss it with Deen. Kanai also gives Deen the phone number of a Bengali American marine biologist named Piyali “Piya” Roy, who teaches in Oregon but visits for the winter and stays with Nilima. Because Nilima is a formidable and wealthy figure, Deen cannot ignore her request to meet, so he calls Piya and sets up a meeting. Piya greets Deen at Nilima’s house; Nilima reveals that Piya’s research is what first brought her to the Sunderbans.
Nilima recounts the first time she saw the Gun Merchant’s shrine, and Deen records the conversation. It was eight days after a cyclone devastated West Bengal and East Pakistan (now Bangladesh) in 1970. With the help of a fisherman named Horen Naskar, she distributed supplies following the cyclone. One day while boating through the Sunderbans, they encountered a group of people who claimed to owe their deliverance from the storm to the protection of Manasa Devi, in whose shrine they took shelter. Nilima visited the shrine and met its caretaker, a Muslim boatman, who revealed that the shrine is also revered by Muslims because it is believed to be protected by a Muslim saint named Ilyas.
Nilima persuaded the caretaker to tell her the story of the shrine and learned that a rich trader known as the Gun Merchant angered Manasa Devi by refusing to be her devotee. He was subsequently plagued by snakes and calamities and fled overseas to take refuge on Gun Island, a place devoid of snakes. However, he couldn’t hide forever. While hiding in an isolated room on the island, he was bitten by a tiny poisonous creature; he managed to escape onto a ship but was captured by pirates. Manasa Devi then appeared again and promised to set him free and make him rich if he built a shrine for her. The Merchant agreed, and the goddess worked a miracle to help him escape the pirates and use their spoils to gain great wealth.
Back in the present moment, Nilima claims that she has wanted to visit the shrine again. Because Deen deals in antiquities, she wants him to take part in a short day trip to the shrine, which Piya can organize. Deen is reluctant but agrees to think about it.
Something about Piya reminds Deen of Durga, his first love, and he considers going to the shrine after all. He replays the recorded conversation with Nilima and uses the information to surmise that the shrine was most likely built between 1605 and 1690. Unexpectedly, Deen gets a phone call from his friend and mentor, Professoressa Giacinta “Cinta” Schiavon, who is an expert in Venetian history. She relates a strange dream she had about the time she and Deen visited Calcutta 25 years ago and watched a jatra (folk opera performance). After the phone call, Deen refers to his journal and realizes that the jatra they saw that day was about the legend of Manasa Devi.
The narrative relates Cinta and Deen’s past history and friendship. Years ago, Cinta’s husband, an editor of an Italian newspaper, and her 12-year-old daughter, Lucia, died in a car accident suspected to be caused by the Mafia, as Cinta’s husband had published a series of exposés about them. The publicity around the event led Cinta to take a sabbatical in America, where she met and befriended Deen, who helped her organize a trip to Calcutta (Kolkata), where she came across the jatra featured in her dream. During this trip, Deen told her about his first love, Durga, who was tragically killed when they both lived in Kolkata. Her comrades tried to frame Deen, and he was forced to leave Calcutta (Kolkata) for New Delhi, from where he applied to American universities and eventually left India. Deen later got a job in New York thanks to Cinta’s recommendation, and the two kept in touch over the years. Back in the present moment, Deen realizes that Cinta has played such a huge role in his life that he cannot ignore her phone call now, so he takes it as a sign and calls Piya, asking her to arrange a visit to the shrine for the next day.
Deen is picked up Moyna, the wife of a villager who died while working for Piya. She tells him about Cyclone Aila, which devastated the Sunderbans in 2009. The resulting poverty of the region attracted human traffickers who forced women into commercial sexual exploitation and forced men to labor in different cities and countries. Moyna also tells Deen about her college-aged son, Tutul, who now goes by “Tipu,” whose problematic behavior after his father’s death led him to instigate several fights and get into a few altercations with the police. Now, he spends his time on the internet, earning money mysteriously and disappearing for days. He has told Moyna that he works at a call center.
At the riverbank, Deen and Moyna find Tipu waiting for them at Nilima’s request. Tipu escorts Deen to a boat captained by Horen, Nilima’s friend who originally accompanied her to the shrine. As they head down the river, Horen tells Deen his own recollection of the Gun Merchant’s tale. In his version, the Merchant was forced to leave his homeland following a drought, and while fleeing downriver, a huge tidal wave struck his boat. He took refuge in a village, keeping his family ensconced in a solid house, but returned from his trades to find them all dead of snake and scorpion bites. The merchant then set sail to a distant land but was attacked by bandits who enslaved him and sold him to a ship captain named Ilyas. Ilyas and the Merchant traveled together until they reached Gun Island. Horen reveals that although the caretaker who originally told them the story has passed away, his grandson, Rafi, is still around. Deen hopes to meet him.
Tipu shows Deen Bangladesh on the other side of the Raimangal River. Tipu reveals that he works in the “people-moving industry” (65), moving migrants from India to other countries. These moves happen through “dalals” or connection men; Tipu’s job is to connect people to the dalals, and to make up backstories for the migrants or refugees who are seeking asylum elsewhere. Most of this work happens in Bangladesh, hence Tipu’s frequent visits. He subtly warns Deen against telling Piya or Moyna any of this.
When they finally reach the shrine, Horen offers to take Tipu in the boat and look for Rafi while Deen explores the area on his own. The temple at the far end of a walled courtyard features friezes that depict the legend. As Deen looks over them, he makes sense of some recurring motifs: a palm of a hand sheltered by a cobra hood, representing Manasa Devi; and figures for the Merchant and Ilyas. However, he is unable to decipher two of the symbols, and he is also puzzled by the lack of guns in the story. Wandering into the interior, he suddenly hears a growling sound and turns around to see a boy in his late teens staring at him in disbelief. Deen assumes that this is Rafi and approaches him, but Rafi backs away fearfully.
Deen introduces himself, explains why he has come, and persuades Rafi to explain the story set in the panels. Rafi claims that the story is just a fairy tale, and Deen concurs, reflecting that if this were truly Manasa Devi’s shrine, there would be a snake inside. Rafi reveals there has indeed been a snake nearby for years and says it was right behind Deen with its hood raised when Rafi first saw him. Deen walks back to the entryway, and a king cobra suddenly rears out of the shadows. Tipu, who arrives at the same time, throws a fishing net onto the snake to save Deen but is bitten in the process. Rafi administers first aid, and the group rushes to the steamer to get Tipu to the hospital in Lusibari.
As these early chapters foreshadow, the Parallels Between Myth and Modern Events make themselves felt as the Gun Merchant’s legend and its real-life predecessors in Bengali myth play a central role in Ghosh’s adventure tale, for many elements of the protagonist’s history and current endeavor mirror aspects of the original story, from Deen’s former lover bearing the name of Durga to the insidious appearance of the cobra upon his arrival at the shrine. Well before the adventure is underway, the tale of the Gun Merchant is introduced in the very first chapter of the novel, thus flavoring all subsequent events with an air of mystery, magic, and intrigue as even the subtlest of occurrences is imbued with a rather sinister sense of destiny and divine intervention. Although the Gun Merchant’s legend is Ghosh’s own creation, it is clearly based on similar figures and patterns found in Bengali folk culture, such as the legendary battle of wills between the merchant Chand Sadagar and Manasa Devi, the Hindu goddess of snakes and fertility.
As Deen is pulled deeper into the mystery of the shrine supposedly dedicated to Manasa Devi, he realizes that the site is unusual in a number of ways: for one, the shrine is set in the Sunderbans, the wild and ever-changing landscape of mangrove forests bordering the sea at the edge of the Bengal state. For another, unlike the story of Chand Sadagar that Deen remembers, no written records of the Gun Merchant’s tale exist, nor is it allowed to be written down. Finally, the legend appears to appeal to multiple communities, for although Manasa Devi is a Hindu goddess, the shrine is maintained by a Muslim family, and the shrine itself is connected to a Muslim saint named Ilyas. As the story unfolds, Ilyas—or Captain Ilyas, as he is later revealed to be—is eventually hypothesized to have been a Portuguese Jew. Through bits and pieces offered by first Nilima, then Horen, and finally Rafi and the symbolic depiction of the legend at the shrine, Deen is able to piece the essence of the story together. It is also important to note that the details of the story manifest in different ways throughout the novel and resonate with the experiences of different characters.
The final detail of the story—how the Merchant makes his fortune with the spoils of his captors—also retrospectively feeds into the recurring theme of The Politics of Travel and Movement. The motif of travel is a prominent one, especially the topic of engaging in cross-border emigration to forge a better life. Arguably, the Merchant himself is just such an emigrant, for he flees his homeland to escape dangerous influences and to make his fortune in the wider world. A similar pattern of migration is present in the Sunderbans, too, for as Moyna explains to Deen—ever since a terrific cyclone has left the area more poverty-stricken than before, people have been leaving the area permanently, sometimes by choice and sometimes by force. Likewise, Tipu himself confesses to be an agent of this creeping migration, for his illicit form of income is derived from his role in helping migrants to move on to distant lands, illegally and secretly. In a sharp contrast to Tipu’s work, the issue of human trafficking is also rampant in the region and is akin to modern-day enslavement.
The existence of human trafficking bears a keen resemblance to the pirates’ attempts to enslave the Merchant in the legend; this is an important connection that feeds into a third central theme of the book: The Conflict Between Humans and Nature. Although Deen does not see the connection immediately, given that Manasa Devi is depicted as a wrathful and vengeful goddess, the Merchant’s tale is essentially that of nature trying to regain humanity’s respect and reverence, for the Merchant’s rejection of the goddess mirrors humanity’s tendency to ignore the natural world in pursuit of material gain. In fact, the novel constantly highlights the human tendency to exploit other life forms in pursuit of profit—even their fellow humans, as happens both in the Merchant’s tale and in the human trafficking that still takes place in modern times.
From a more pragmatic standpoint, this section of the novel also serves to introduce the central cast of characters and highlight the unspoken connections between them. Although Deen is the narrator, he behaves more like a spectator than a protagonist. Cinta is his mentor and friend and has more of an investment in the story than Deen can guess at this point. Finally, the entourage is completed by Rafi and Tipu, to whom the story happens; and Piya, who represents the rational or resistant perspective in the face of the scientifically inexplicable. The entire cast of characters, just like the Merchant, have all experienced deep tragedies in their lives. Deen lost his first love; Cinta lost her husband and daughter; Piya and Tipu share the same grief over the death of Tipu’s father; and all of Rafi’s family has passed away while he is still so young. As the mystery unfolds, the events of the story will draw them all closer to both the past and to each other as myth blends with modernity and legends live again.
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By Amitav Ghosh