Tuesday, February 5, 2013

Aranye Eka


Aranye Eka

Original short story written by Sunil Gangopadhyay
Translated from Bengali by Barnali Saha



Picture Courtesy: ibnlive.in.com


Modhu was alone in the forest. He, however, constantly felt that somebody else was around him. The animals and the birds were there, the branches of the trees broke and fall, dried leaves were shed, he was aware of all that. Yet sometimes queer sounds were heard, there was this snapping sound of breaking branches which startled Modhu time and again. 

The ankle of his left feet was sprained; Modhu was limping. He made a stick with a broken branch of a teak-wood tree. When walking he was scared of making noises himself, he strode cautiously. Sometimes he looked around.

Modhu hadn’t been in the forest in the last seven years. Before that he came with the evict-elephant group. There were fifty-sixty people at that time. People didn’t generally come to the forest alone. Especially in the last few days people were failing to muster enough courage to visit the place at all.
Modhu was hungry. He hadn’t eaten anything since the previous night. Who knew when would find something to eat? There weren’t any fruits in this forest. At times innumerable mauled fruits of the banyan tree lay here and there; even the crows did not partake of them.
Finding a rather clean spot Modhu sat down with a thud. He leaned against a mangrove tree. Suddenly there was a rustling sound among the dry leaves. It was as if someone was approaching. Modhu was startled. Terrified, he got up to see that it was no human being but a big-sized mongoose. It stood around ten arms-lengths away and stared at Modhu.

Had it been a field-rat instead of a mongoose then Modhu would have run and tried to kill it. But mongoose meat is no delicious treat. They are hard to kill as well.

Modhu made a shooing noise a few times. The mongoose wasn’t scared. It continued looking piercingly in the same direction. Their teeth are terribly sharp. If it bit the windpipe then—

Modhu dashed his stick to the ground violently. When this didn’t help either he threw a piece of stone in the direction of the mongoose. It then sluggishly entered the bush.

A new thought occurred to Modhu. The mongoose might have wanted to come to the place where he rested. That meant snakes could be present somewhere in the vicinity. It might have detected the presence of snakes.

Modhu wrenched his body and scrutinized the surrounding. There was a hole in the mangrove tree, it seemed suspicious. The snake was what he feared the most. There wasn’t a lot many tigers left in the forest. Once in a while one or two of them emerge. Sometimes leopards could be seen. The number of bears decreased considerably as well. What remained were the elephants. There wasn’t anything as such to fear about elephants, save that he caught a few of them and became an elephant ruffian.

The previous week around five elephants invaded the farmland of a neighboring village. The villagers threw burning flambeaus to evict them. When a tusked elephant tried to break down the houses, a tin of kerosene was thrown at it. And then when the fire from the burning flambeaus touched… It would have been better if it had died; instead it fled from the spot in a terribly wounded state. If Modhu found himself before it—anyway, Modhu thought he now feared human beings more than animals. If confronted by animals he could find some escape route, but if the villagers came to know of his existence, they would surely do something to him. He needed to hide in the forest for four-five days, then if he could leave the forest and reach the railway station… Modhu had fourteen-fifteen rupees with him.

It was Pori who destroyed him.

Everything was over between him and Pori. Modhu wanted to marry Pori. She seemed pretty healthy, would be efficient as a farmhand.  Pori’s father, however, set the rate as two hundred rupees. Apart from that he asked for a bullock, a pair of goats and ten saris. Where would Modhu get so much money from, he didn’t have any zamindari in Europe! He gave Pori’s father a piece of his mind and said that he could get a better girl than Pori in half the price mentioned.

A great feast was given on the occasion of the sraddha (the ceremony done in Hindus in memory of the bygones on the particular days after the death) ceremony of Byakababu, finding him alone therein Pori approached him and said, you couldn’t arrange for the money, could you? What kind of a man are you?

Here Modhu couldn’t show the same kind of temper he exhibited in front of Pori’s father. He said in a bland tone, can’t you wait for another year? I planted tobacco leaves this season. If insects don’t attack then—

Giving a waggish smile with her thin lips Pori said, my father cannot wait any longer. A lot of people are offering large sums of money.
Modhu said, your father wants money and you want nothing?

At that time for some unknown reason Pori started to twirl her hair braid and looked away and said, am I expected to go to the household of an utterly indigent person who cannot arrange for any money?

The words caused Modhu to flare-up. In exceptionally pure tongue he said, you have so much lust for money; you see in the end you will find yourself rotting in the household of some rich businessman who is afflicted with white leprosy.

He didn’t want to see Pori’s face after that incident. Within the next one and half months Pori was married off, and along with her husband she went to live in a tea garden near Sankosh.

Modhu bought a pair of goats with the hundred and ten rupees he saved for his marriage. After eight months the pair of goats gave birth to three kids. Modhu was happy to sell them all on the next market-day for a hundred and fifty rupees.

After four years Pori returned to her father’s house. Her babies never survive. After birth they throw out their arms and legs a bit and then die. The same thing happened thrice. Pori was very sad.

Suddenly one day Modhu met Pori near the edge of the tobacco-field. He was removing the silt from the drain with his spade; Pori stood just behind him, her face was pale, the look in her eyes seemed somewhat obscure.

Modhu was startled to look up and suddenly find Pori before him. She struck him as a girl whom nobody knew. That time at the Rath-er mela when Khudi’s mother had been possessed, she had that same kind of look on her face. Pori now looked just like her. Modhu was sad. 

Scared, he asked, how are you, Pori?

In a bland tone Pori said, Modhu, you ruined me!

I? What did I do to you?

You didn't let me be happy.

Modhu climbed up from the drain. His hands were daubed with mud. While rubbing those hands he said in an embarrassing tone, Pori, I never did any wrong to you. I am poor, and have remained the same. Had you married me then you would have endured a lot of pains. But you and the contractor—
You cursed me; you said my husband would have white leprosy.

I didn’t mean anything. The contractor doesn’t suffer from that disease.

Yes he does; it’s a secret.

My words don’t mean anything. I am taking them back anyway. Did I ever willingly want to harm you?

Every year my babies die.

Don’t you have doctors at your tea garden? Contractor-babu has a lot of money—

No treatments were successful.

Modhu was feeling sad for Pori. At that time there was a sudden gleam in Pori’s eyes. She grabbed a bunch of Modhu’s hair and shaking him she said, you bastard, you won’t let me become a mother? You have so much jealousy in your heart?

After that Pori began to approach the pedestrians and tell them that because of Modhu’s imprecation her babies never survive. Some of them believed her, they looked askance at Modhu. Poor Modhu had to run around to save himself.

Then at night the day before yesterday, Modhu was found in Pori’s room. Contractor-babu arrived unexpectedly at midnight. Poor Modhu wasn’t guilty at all; he thought that if he were to stop Pori from spreading such words he needed to befriend her first. 

Modhu begged Pori to forgive him and said, please don’t disrepute me anymore! The young kids run away whenever they see me—

Pori said, you won’t have a bad-name if I ever become a mother. But I won’t become a mother; my husband has white-leprosy—

Modhu had a god-fearing nature. He was a motherless lad. His father saved him when he was a child by making a vow at the altar of Maa Sitala (a Hindu goddess). The mention of unrighteous practices scared him. At first he didn’t consent to Pori’s offer, but then once, twice, thrice—.  The contractor was an exceedingly knavish man. He arrived as noiselessly as a wild-cat. He had solid news. Such rumors spread easily.

On the one hand Modhu already had a bad reputation because of his imprecations, and on top of that if the contractor gentleman took him to the Panchayat then there were would be no escape for him. He could be beaten to death. Madhu thought for a few moments, he then detached the wooden bolt from the door with a forceful pull and brought it down on the contractor’s head. After that he didn’t wait to look around, he just ran.
The blow had indeed been forceful one.  After running for a bit Modhu thought that probably he might have killed the contractor gentleman. The thought seemed to benumb his limbs. Little saplings were sprouting in his tobacco-field, that year he put a straw awning on his hut, ordered a shirt from the tailor, all those things remained behind. Running hastily Modhu entered the forest.

Leaning against the mangrove tree Modhu fell asleep. Upon awakening he grabbed his stomach. His stomach gave the impression of burning furiously.  Around five-six beedis remained in his pocket, but he must have dropped the match box when he was running. There wasn’t any way to smoke the beedis despite them being there in his pocket. What more he even had twelve to fourteen rupees in his pocket, yet he was now dying of hunger, it seemed outrageous. How could the dignity of money be kept alive? He neither wanted to rest nor walk. Nevertheless, he got up and started to saunter.

After walking for a bit he clearly heard the sound of approaching feet. It sounded like the sound of human feet. Madhu rushed to hide himself in the bush. The forest guards sometimes come to that area to see if somebody was illegally cutting tress, or to get a bribe. Hunters could come to kill the roguish elephant; but they won’t come to such an interior spot in the forest.

Modhu kept on looking cautiously. A little later he observed a couple of guys who seemed to be more scared than him approaching in his direction. They looked like gentlemen. They had disheveled hair, wore torn shirts, yet their faces retained a certain degree of suavity.
Modhu gave out a sigh. He had no difficulty in recognizing them. They were political babus. They traded arms and ammunition. Onetime they outwitted the police, now the police outwitted them.

Madhu wanted to see if the gentlemen had any food with them. But their hands were empty. They didn’t have any baggage with them either. Madhu was dejected.  If they had food with them Madhu might have approached them and squatted on the ground.
The two boys walked forward and then sat leaning against that same mangrove tree where Madhu had been resting a few moments ago. They brought out a packet of cigarettes.

One of the two said, a mad elephant always come by itself, isn’t it?

The other wearily said, I don’t know!

Then he stretched his body in order to sleep.

Modhu was debating whether to walk out of the bush or not. The next moment he sprang up. The young man who was lying jumped up like a spring in a mechanism and started to cry, oh, god, oh god, I am dying! Something bit me—

It didn’t take Modhu a second to understand that he was beaten by a snake. Modhu was also lying in that same spot. It could have beaten him as well. Why was Maa Manasa (the snake goddess) so kind to him?

The other lad leaned and said, what happened? Why are you shouting like this?

The other chap said, I am dying; my body is burning—

At that moment Modhu stepped out of the bush. As soon as the other lad observed him, he pressed his hands together and said, we are from the village, we came to pick up wood. Then dragging the legs of the other young man he said, there’s a snake there. You better come away from that spot.
The snake couldn’t be seen. Nobody had the courage to look into the hole on the tree. Modhu inspected the bite marks and understood that it was a fatally poisonous snake.

The snake bit the young man on the nape of his neck. He seemed perplexed. He didn’t know what to do. He muttered, a rope, a rope is required now. Don’t you need to tie it up with a rope?

Madhu recalled the song of Maa Manasa—

 ‘If a snake bites you on your head, where would you tie the amulet?’  The poison would travel to the brain very soon. It wasn’t sure if he would live for even fifteen minutes.

Modhu noisily threw a big ball of spit on the ground. Then he opened his mouth widely and said, babu, see if I have any open sores in my mouth.

The young man said, why?

Why don’t you see!

No. I don’t see any sore.

Do you have a knife?

No sooner the young man had brought out a knife than Modhu used it to make a gash near the nape of snake bitten lad. Then just like some ferocious beast he put his mouth on the nape of the young man’s neck and began sucking his blood.

Every time he filled his mouth with the blood and then spat it out on the ground. The other chap stood stunned.

The snake-bitten lad was facing the ground. He had little consciousness in his body. Modhu continued sucking blood from his neck and spitting it on the ground. His heart was racing at that moment. If he had even a small open sore or a cut in his mouth then he wouldn’t survive.

This continued for half an hour, then Modhu went to a side and threw up. He put his fingers in his mouth and threw up for a long time. He couldn’t throw up much though in his empty stomach. He came and rolled the lad. He examined him by pulling his eyelids and placing his hand near his nose.

The other chap hurried cried out, Ajoy, Ajoy!

The young man faintly replied, what?

Modhu sprang up and said, o, he has survived!

In the next moment after he had jumped Modhu felt dizzy and fell on the ground. Scared, he tried to grab the ground. With his blurry eyes he tried to say, I don’t want to die. It seemed the whole firmament and the ground was shaking with the intention of pushing him and rolling him down. In a weak tone he said, o, dear, please don’t throw me out.

Modhu regained his composure after a little time. The venom of the snake didn’t enter his system. He was dizzy because he jumped in an empty stomach.

Modhu got up once again. And then he said, babu, please stay here. I will get some water for him.

After he had walked a few steps, Modhu came back. In an embarrassing tone he said, can you please give me your matchbox; I want to smoke a beedi.

The lad offered him cigarette, but Modhu didn’t take it. He went to a side and lit his beedi. He felt relieved. One can live without eating, but one cannot survive without partaking of an addictive. A couple of puffs from his beedi generally cleared his mind.

Modhu knew where to find water. He saw the place in the morning. Slowly he walked to the spot. It was a pit of dirty water. He scrutinized the surrounding cautiously for once to make sure no wild animals or beasts were near.

Modhu squatted near the pit. He leaned and picked up a handful of water. When he straightened afterwards he experienced an unusual sensation. It was as if a revolt had broken out inside his body. Unknown objects were running about in his blood stream. Modhu understood it was joy. He never felt this joyous ever before in his life. He saved someone’s life. Someone was dying, and Modhu saved him. A person who would have certainly died was saved by Modhu. It seemed that the joy inside his body would come bursting out of his system. 

Taking water in his cupped palms Modhu looked up. Only a small portion of the sky was visible. Darkness was about to impend in the forest. All the tress seemed to be observing him.

Modhu cried silently. The tear drops from his eyes poured on the water in his cupped palms. He posed a question to some invisible authority in his mind, I was angry when I hit the contractor gentleman on his head. In exchange for that I saved somebody else’s life. Will I not be forgiven for that?
Nobody replied to Modhu.

Glossary of Non-English words:
1. Beedi: A thinn Indian cigarette filled with tobacco flake and wrapped in a tendu leaf and tied with a string at one end.
2 .Maa Manasa: The snake goddess
3. Maa Sitala: A Hindu goddess
4. Sraddha-"Sraddha, Sanskrit Śrāddha, also spelled Shraddha,  in Hinduism, a ceremony performed in honour of a dead ancestor. The rite is both a social and a religious responsibility enjoined on all male Hindus (with the exception of some sannyasis, or ascetics). The importance given in India to the birth of sons is to ensure that there will be a male descendant to perform the sraddha ceremony after one’s death." Source--http://www.britannica.com/EBchecked/topic/561839/sraddha
5. Rath-er mela-The event of 'Ratha Yatra' is marked by this fair

Translator’s Note: All rights to the original short story Aranye Eka belong to the author Sunil Gangopadhyay. This translation is an attempt by the translator to pay homage to one of her favorite writers in Bengali literature. 
The translator has no rights to the original Bengali short story. PLEASE DO NOT COPY OR USE ANY PART OF THIS WORK WITHOUT PERMISSION
Original short story published in Panchasti Priya Galpa by Sunil Gangopadhyay. Published by Sahityam

Wednesday, January 30, 2013

Peace, at last


 




Not having wielded the pen for days at length, I felt intimidated about the right hand’s capability to beget any words on paper. This intimidation led to uncertainty and a lack of confidence in self’s capacity to craft a sentence. And then when against my wishes I sat at my desk and forced myself to grab the fountain pen and write whatever comes to my mind, the words started flowing. Although there was a slight hesitation in the beginning, but then everything seemed all right; I wrote for one hour and when I put my pen down I realized that my cold sudoriferous hand has written twelve pages of my life story with the following word of advice directed to the self in unequivocal terms: write every day if you wish to call yourself a writer in future years! Unlike most self-directed advice issued by the mind, I intend to strictly follow this one. If you are a writer then, mon amie, never let a hiatus transpire your writing life if you don’t want nightmares of an exhausted writing life haunting you at night. 


Wednesday, October 17, 2012

Mean, Mean Chowmein





                                              

Mean, Mean Chowmein




Remember the Wodehouse classic Jeeves and the Old School Chum, wherein the writer pens down the distressing events that unleashed in the home of Bertie Wooster’s pal Bingo Little because of the advent of a certain food-critic Laura Pike? The said Pike disgorged such horrific (mis) statements about Bingo’s eating habits and the food he consumed that the peace of the Little nest was completely shattered. Thanks to the cream of Jeeves’ cranium, after a troubling time at home, the Pike was extricated from the Little set-up  and sanity restored to its throne.

In the early afternoon of stark reality, I am quoting the truisms of Wodeshouse fiction because the statements issued for the benefit of the multitude (The Mango People: read Robert Vadra :-)) by the Khap  compels me to consider the idea that we too like Bingo Little need a Jeeves to mundify our social system. With the Khap operating on the premises and issuing such noble avowals as Chowmein—yes that humble delicacy we all enjoy— being culpable for sexual assaults on women, I cannot but raise my hands and invoke the holy spirit of the butler to save us from heading to the Purgatory!

As I lay praying, I hear the voice of conscience inside me telling me to stop and consider the logic behind the septuagenarian sentiment of high-fat foods leading to rapes in the Indian society. For a while I search and search but can locate nothing. May be I am hidebound in my inability to establish even an iota of logic behind the statement that fat foods –chowmein, burgers, pizzas, etc.— are responsible for sexual assaults on women. I find myself asking how these foods corrode the human conscience and the moral lining of the patriarchal intestines and ‘force’ naive males to commit rapes. How indeed do these foods, chowmein most importantly, with their spicy, polluting quotient erode the ethical setup of the male-brain? That the Khap could equate rape with chowmein makes its members even greater verbarians than Alexander Pope. Don’t you feel that abaxial though their argument may seem, the Khap should be awarded for the novelty of it nonetheless? Only heightened intellectual ability coupled with years of academic labor can lead to such high-class wisdom that can put two asymmetrical social elements, one a pillar of human sustenance, i.e., food (regardless of it being high or low in the fat content) and another the basest of crimes performed in society, i.e., rape, on the same level.

And yet, all the while as we discuss and split our remaining hairs in our quest to decipher the invisible, esoteric equation behind the Khap argument, we miss the most important point: we are all rapists. Don’t stare goggle-eyed at me, and please don’t drop that drink on your snow-white table cover. I know what you are thinking, but trust me I am not talking piffle. Let me clarify my assertion, which is not my assertion at all, but the nugget of truth, the quintessence of reality Khap put forward yesterday; I merely did the math. The Khap said  that chowmein leads to rape, therefore every rapist eats chowmien; or in other words, everyone who eats chowmein (and that includes children, women, female, male, cats, dogs, rabbits, etc, and our brethren who sell the delicious rape-inducing delicacy as well) are rapists or potential rapists. Beware of thyself, noble scholar, thou art a rapist!

I see myself rushing to the mirror to inspect the grinning face of an impending rapist; I don’t see anything that remotely suggests my wish to pillage a youth of my community. Am I missing it, I wonder? Do take a look at your reflection and let me know if you can see any rape-wrinkles, any frown lines or acne spots which might be a precursor to your crime.

As I finish my blog post the epicurean soul suggests that I need some comfort food to stiffen my sinews and summon up the blood. I can see a plateful of slender serpentine threads dipped in soy sauce and stir-fried with meat and veggies in a pool of oil. The delicacy redolent in her white dish beckons me, and I cannot but surrender. Chowmein, thou “fruit of the Forbidden Tree” your taste will bring rape and desolation into this world, and no great man can restore us to our blissful seat! Alas, innocence is lost! With such contingencies as the loss of Eden (not Eden Gardens) in my mind, I call up my favorite Chinese take-out destination and place my order: One plate of mixed Hakka noodles with a generous dash of the rape-spice :-)

Have a good one, dear friends!




 Notes:  "Khap panchayat is the union of a few villages, mainly in north India though it exists in similar forms in the rest of the country. Lately they have emerged as quasi-judicial bodies that pronounce harsh punishments based on age-old customs and traditions, often bordering on regressive measures to modern problems."


Don't eat chowmein, it leads to rape, says Haryana khap leader: :http://indiatoday.intoday.in/story/khap-rape-chowmein/1/225031.html







Sunday, April 22, 2012

The Train

The train lurch its way to a known destination
Outside islands-neighborhoods appear and disappear
The train stops at one station
 And then at another
As if to judge the aspect of the defeated contenders--the island-neighborhoods

Inside the train a sea of
gadget holding women tapping their
toes to inaudible music.
And in their middle there I sit
Just another face
thinking of the train and myself
on my way back home.

Tuesday, January 10, 2012

The voice of Charles Dickens





 On the subject of Charles Dickens, I can unequivocally state that we, meaning the general reading public, seldom devote our leisure in making a study of his work. We have writers more jaunty than Dickens, pastimes that glitter with dashing prosperity and make the writer look old and emaciated in comparison. Yet, on such celebratory eves as the Christmas or when encountering travails in the face of our great expectations, we recall his baritone, a voice that booms with surprising warmth from the crevasses of his yellowing masterpieces. 

Recently, I have taken it upon myself to compose an article of Charles Dickens for a journal celebrating the bicentenary of his birth. This activity requiring a thorough study of Dickensian texts enabled me to walk back into the jorum of the past when the novel in the hands on such masters like Dickens, Trollope was growing up. I re-read the Great Expectations, Oliver Twist and A Christmas Carol in that order and appreciated them now more than ever. The voice of the author was what struck me more than his stories; the warm tone that modifies itself to suit the perspective of the speaker, to suit the movement of the text and the narrated incidents is as natural as it comes. 

While reading Kingsley Amis my appreciation of Lucky Jim was somewhat detracted by Amis’s circumlocutory descriptions, over-vivid, over-English; in Dickens, however, we see a transmogrification of such genteel Englishness; here we have the boisterous, garrulous friend of a writer who puts his warm hand on your shoulder and makes you see the England he himself saw and through it the world at large. And you can never miss the vision, which at the end of the story is sure to give you some new perspective on life, an end which all books hope to achieve and few do. And I am glad that in an age of stark reality when the society was undergoing a shift from the idyllic to the modern Industrial era once and for all, the irrealist Dickens painted life in such a way that despite the bleakness of society wherein they had been  begotten, their outlook is surprisingly refreshing and creative.  

Despite the structural incoherence, directional fallacies and miscellany of characters, it is Dickens’ voice, unique, immanent that comes out disconcertingly amplified and acts as a appeasement for all the drawbacks one must encounter in quintessential Dickensian creations. Vladimir Nobakov, to whom Dickens meant a study of his voice and its inflections, suggested: ‘We just surrender ourselves to Dickens’s voice—that is all [. . .] the enchanter interests me more than the yarn spinner or the teacher [. . .] this attitude seems to me to be the only way of keeping Dickens alive, above the reformer, above the penny novelette, above the sentimental trash, above the theatrical nonsense.’ 


It could be the serialization of the novels that led to this reality-imagination-correlation that is evident in almost all of Dickens’ novels. The serialization allowed readers to enjoy a stave or two of his stories and then return to their normal livelihood and then comeback in a week or two to the next imaginary installment. The feeling that the writer was a friend who came on a visit once in a fortnight or so to update them on the goings-on in the lives of some protagonist and his friends and foes gripped the public. And even now as you read Dickens you cannot escape the writer’s presence “at your elbow” directing and guiding the proceedings. 


We may remember that most of Dickens’ novels are oriented in such a fashion that their succulence can be best tasted when heard rather than read. The audible capacity of Dickens’ work is, at least to me, best pronounced in A Christmas Carol wherein every episode be it the visits of the ghosts or the end when a modified Scrooge opens the window on Christmas Day with a heart brimming with celebratory excitement. Such moving scenes vibrant as if painted by hand are best appreciated when some voice adding its emotional inflections utters them to a group. Dickens himself well appreciated this audial quality of his works and may have intentionally oriented them in this special way. Dickens’s readers were, from the start, his ‘auditors’, who virtually heard the stories as reiterated to them by the author who later took it upon himself to make his real presence fundamental in the lives of his readers by embarking on his professional Reading tours in 1858. His devotion to his readers found  reciprocation such that in all provincial cities and towns wherever his Readings were held people came in millions to catch a glimpse of the supreme actor who devoted his life like a suited thespian to the entertainment of the masses. The fact that all tickets were sold for the first New York Reading, amassing over $16,000 in receipts substantiates his popularity even in the USA.  


Like Shakespeare Dickens’ appeal encompassing the learned few reached the masses, who embraced him not as a guest in their house but as their inmate. The view is supported by Charles Eliot Norton, the Harvard Professor of Fine Arts, who wrote in 1868: ‘No one thinks first of Mr. Dickens as a writer. He is at once, through his books, a friend. He belongs among the inmates of every pleasant-tempered and large-hearted person. He is not so much the guest as the inmate of our homes.’


Finally, we can conclude our discussion on the myriad minded Charles Dickens with the observation that even though the author-reader relation has overtime become abstract and formal such that many of us regard our readers as either an hostile, unappreciative group or people who are totally unreachable because of virtual noise and several other factors that render reader-writer communication implausible if not impossible.  We do, however,  have the option of walking back into the jorum of the past and let ourselves by inspired by the voice of Dickens who regarded any labor of communication with his readers as a labor of love and spared no efforts, however daunting they may be, to woo and win his public. May be the fullest and complete communication between an interlocutor (writer) and a receiver (reader) can only be possible when both parties work together towards that goal. In Dickens’ case both parties did work and that nexus lead to the creation of prose pieces that still shine with exquisite glitter among literary tchotchkes and masterpieces in the bijou shoebox of English literature.