Stories and Prose (Translated)

# The Kitten Ghost The old mansion on the hill had been abandoned for nearly thirty years. Paint peeled from its walls like diseased skin. The windows, most of them boarded up, stared out at the world like blind eyes. Weeds had strangled the garden long ago. No one went there anymore—not even the children, who had other ruins to explore, other shadows to dare each other into. But old Nilkantha still lived there. Or so people said. He had been the caretaker once, back when the mansion belonged to the Mazumdar family. That was before they all died—first the patriarch, then his wife, then the children scattered to Calcutta and beyond, selling the place to strangers who never came, whose names appeared on papers that yellowed in forgotten drawers. Nilkantha had stayed. He had nowhere else to go, and the house, for all its decay, was still shelter. It was a Tuesday in late October when the child came. No one knew exactly how she arrived at the mansion's threshold. The village children said she appeared one morning, standing at the gate in a faded blue dress, her hair uncombed, her eyes enormous and dark as wells. Some said a traveling woman had left her; others whispered she had simply emerged from the mist that clung to the hillside in those days. Nilkantha found her crying on the porch. He was a man of few words, seventy if he was a day, with a face like weathered teak and hands gnarled from decades of tending gardens that had long since died. But something in the child's sobs—the raw, animal sound of it—moved him. He brought her inside. "What's your name?" he asked. She didn't answer. She only looked at him with those terrible, knowing eyes and cried harder. He fed her rice and lentils. She ate mechanically, like a bird. He gave her a mat in the corner of what had once been the drawing room, and she lay down on it without protest, without gratitude, without anything. By morning, she was still there. "You can't stay," he said, but he didn't mean it. She stayed. In the days that followed, Nilkantha learned only fragments. Her name was Tara—or so she sometimes whispered, as if the name belonged to someone else. She had been four years old, perhaps five. The specifics shifted in her telling, or rather, in her silences. What didn't shift was this: she was not supposed to be alive. The village learned about her gradually. First through whispers—old Nilkantha has taken in a waif, a beggar child. Then through sightings. Someone saw her playing in the ruins of the garden, drawing patterns in the dust with a stick. Someone else heard her singing at dusk, a sound like wind through empty rooms. But they noticed something else too. The dogs wouldn't come near the mansion anymore. That was the first sign. Then the birds stopped building nests in its eaves. The insects that had swarmed through its gardens for decades simply vanished. It was as if the house had become suddenly, profoundly unwelcoming to life itself. And the coldness. On the hottest days of October, the rooms where Tara spent her time were cold enough to raise goosebumps. People reported this—the few who ventured inside to check on Nilkantha, to leave him food or medicine. "The chill," they said to each other. "Unnatural." Nilkantha didn't seem to mind. He built a life around the child. He taught her to sweep the floors, to stack wood, to fold cloth. She learned quickly, her small movements precise and obedient. But there was something mechanical about it, as if she were learning to perform the motions of living rather than actually living. "Where did you come from?" he asked her once. She looked out the window at the garden, at the nothing blooming there. "The water," she said quietly. "I came from the water." There was a pond, he remembered, beyond the western wall. It had been drained years ago. He had drained it himself, on the family's orders, after— He stopped the thought there. "The water took you?" he asked. "The water let me go," she corrected. "I don't know why." That winter, Nilkantha fell ill. Nothing serious—a cough, a fever that came and went like an uncertain visitor. But he was old, and his body had begun its slow rebellion against time. For two weeks he lay on his mat, too weak to move, too tired to eat. Tara nursed him. She brought him water in a tin cup, held it to his lips. She cooled his forehead with a cloth. She sat by him in the darkness, and he was grateful—not because of what she did, but because of her presence, that strange, cool presence that was somehow soothing, like moonlight on fever-burned skin. One night, as delirium touched the edges of his consciousness, he asked her: "Are you real, child?" She didn't answer. But she held his hand, and her hand was as cold as river water. He recovered. By December, he was on his feet again, moving slowly through the rooms like a ghost himself. Tara had returned to her duties. But something had shifted between them—some wordless understanding had cemented itself. They were no longer guardian and ward. They were something else: two beings caught in the same strange dream, waiting for it to end. The villagers had stopped visiting by then. They had begun to understand, through some dim collective instinct, what Nilkantha had already guessed. The stories changed. She wasn't a waif anymore; she was something else. They called her *কিঁচনি ভূত*—the kitten ghost, because of the way she moved, silent and liquid, and because of what she might actually be. The rationalists called it superstition. But even they didn't come near the mansion anymore. It was the schoolteacher, Raman, who finally approached Nilkantha directly. He was a good man, educated, skeptical of ghosts and supernatural nonsense. But he had a daughter, and she had fallen ill with a wasting disease that no doctor could name or cure. In desperation, people began to whisper that it had something to do with the mansion, with the girl who lived there, with the cold that emanated from those rooms like a curse. "Send her away," Raman said. Not a request. A demand. Nilkantha looked at him for a long time. "Send her away to what?" he asked finally. "To starve? To drown herself again?" "She's not human. Can't you see that?" "No," Nilkantha said. "I see someone who was human. I'm not sure what she is now, but sending her away won't change what's already happened." "Your daughter—" Nilkantha started, but Raman cut him off. "My daughter is dying. Others will die too, if this—if *she*—stays." That night, as Nilkantha lay awake listening to the wind, he made a decision. The next morning, he told Tara to pack. The few clothes she had, a blanket, the cloth bag he had given her weeks ago. She obeyed without question, without emotion, folding everything with the same mechanical precision she brought to all her tasks. "Where are we going?" she asked. "Away," he said. "Away from here." They left at dawn, before the village had fully woken. Nilkantha locked the mansion behind them—a gesture almost absurd in its civility—and they walked down the hill toward the train station at the village of Gopinathpur, five miles away. The journey took them through the forest that clung to the hillside. The trees were bare now, their branches like arthritc fingers against the gray sky. Nilkantha walked slowly, his breath shallow. Tara kept pace, her hand occasionally brushing his sleeve. Halfway through the forest, she stopped. "I can't go further," she said. "I'm not meant to leave." Nilkantha turned back. She was standing in a shaft of pale sunlight, and in that light, something became visible to him that he hadn't fully acknowledged before. The edges of her were not quite solid. They blurred slightly against the air around her, as if she were being seen through water. "What do you mean?" he asked, though he already knew. "The place that made me," she said. "It won't let me leave. I can feel it—like a rope around my ankle." Nilkantha closed his eyes. He had known this. At some level, he had always known. "Then we'll go back," he said. When they returned to the mansion, Raman was waiting on the porch with three other men. The schoolteacher's face was hard, closed. "She leaves, or I burn it down," he said. "I'll burn her and the house both." Nilkantha felt something crystallize inside him—something cold and final. "Then you'll have to burn me too," he said. It was Raman's wife who stopped him. She came up the hill behind her husband, out of breath, and she grabbed his arm. Behind her came other women from the village—the washerman's wife, the grocer's wife, the blacksmith's widow. They came because a choice was being made, and someone needed to bear witness. "Don't," Raman's wife said. "Whatever she is—he loves her. Can't you see that?" Raman's face crumbled. He lowered his stick. "My daughter," he whispered. "Your daughter is dying of her own body," the blacksmith's widow said, not unkindly. "Not of ghosts." They left. One by one, they descended the hill. Raman was the last to go, and he turned back once, his expression a complexity of rage and grief and helpless understanding. Nilkantha and Tara were alone again. That winter was harsh. The snow came early and stayed late. Nilkantha grew older visibly—his frame diminished, his movements became shuffles, his breath more precious. Tara moved through the house like smoke, tending to him with her cold hands, bringing him soup she heated over a fire she never seemed to light. In January, he knew he was dying. "When I'm gone," he told her, "you can leave if you want. The rope might release you." She looked at him with those dark, knowing eyes. "I don't want to leave," she said. He slipped away on a night when the moon was absent. Tara was holding his hand when it happened, when the last breath left his body and he became, in his way, what she already was. The mansion was quieter after that. No one came near it anymore, not even to wonder. The legend had settled into something final: the old man and the ghost had made their peace, and the house belonged to them now, in whatever form they had become. But sometimes, on cold nights, people reported hearing sounds from the mansion. Footsteps. A child's laughter—not malicious, but lonely. The sound of someone singing. And in the garden, where nothing had grown for decades, rumors spoke of green shoots emerging in spring. Nothing that bloomed fully, nothing that the seasons could quite settle into reality. But something—some reaching, some attempt at growth. As if even the earth itself was learning to love a ghost.

Whether a ghost is masculine or feminine has never been settled with certainty. There has been some research into the matter, but what has emerged is this: any ghost can become a male or female ghost as the occasion demands. From Bibhutibhushan and the recent Shirendhu down to many celebrated planchette masters, they have all spoken of them with considerable respect.

Since ghosts are summoned not to become heroes or heroines of the story but rather to frighten the protagonists, they have taken serious umbrage at this. At the last global assembly of ghosts held on Ghost Day, they arrived at a principled decision: they would gradually emerge from the pages of fiction into the real lives of the public, so that no writer would ever dare mock ghosts again. How would writers write if the public didn't want them to? Rather than attacking the writers directly, their strategy to attack the readers showed the diplomatic cleverness of their minds. (Of course, they had decided not to attack the writers, for they understood that those bold enough to mock ghosts were better left unthreatened.)

Just as one pours ghee on dry wood before it has caught fire, so too did a situation occur some time ago. When a fool abused a poor innocent ghost-child named Tootk as a "ghost's brat," certain fourth-generation ghosts, acting on orders from high ghost command, descended upon the village where this man lived. The village, that is, where the fellow resided. The village was called Madhyam Muradpur; a hamlet in the Mirsarai upazila of Chittagong district. Ghosts were never even given the chance to become voters in that village, yet none of them minded even this. They were so magnanimous. But because of all this senseless abuse, their gentle, tender ghostly hearts were wounded. They held a meeting and all agreed that just as a corpse of love doesn't sink in water, so too the pudding of honor tastes insipid. Among them was the most senior ghost, whom everyone respectfully addressed as Akshaybot-bhoot-ji, whose word everyone accepted with bowed heads. He said that if they engaged the humans in direct combat, not only would their honor be lost, but there was nearly a hundred percent chance they would become pudding themselves. He further opined that some of them might be knocked out cold by the humans wielding prayer-sticks and become flat on the spot; and if that happened, the other ghost-soldiers would be frightened. The fear humans inspire is far more terrifying than the fear ghosts inspire. While everyone was still thinking—what to do, what to do—the youngest ghost, whom everyone affectionately called Minka, offered a solution. Since humans both love to fear ghosts and fear them at the same time, they must frighten them with love. They could not cause them harm, but they could harass them as much as they wished. Everyone liked this idea. The minutes of the meeting at ghost headquarters were faxed at once. In a footnote marked most urgent, several fourth-generation ghosts were also requested.

Within two days, after considerable deliberation, at least 5-7 separate teams were assigned, and approximately a hundred and fifty ghosts were given the task of frightening people and dispatched to that village in several special invisible ghost-helicopters. Each of them was between two and two-and-a-half feet tall. For clothing, they wore burkas (when frightening men) or long robes (when frightening women). Their preferred color was white. Their favorite food was maple-walnut flavored Movenpick ice cream. They sat perched on their knees atop tall tree branches.

They pass their leisure hours in classical music and ghazal singing. When they sway their heads, ordinarily their entire bodies sway along. They know how to dance too. According to the ghosts’ constitution, all forms of dance are permitted except samba. Their generic name is Kichni. They are polite and spectral. Though they don’t adhere to any particular religion, they never commit sins the way many religious people do. They are known as good ghosts because they don’t bother anyone needlessly, don’t steal food from anyone; when necessary, they simply bring food from people’s homes without asking. In their society, stealing is an unpardonable, despicable crime, but taking something without asking doesn’t fall into that category. It’s not that they do favours for anyone—that’s beside the point. Rather, the point is this: they harm no one. This is the greatest favour that humans cannot manage, but they can. They love to lurk quietly, out of sight. While being nobody in the world may not be pleasant for most, in their world, being nobody is regarded with special honour. Their tagline runs thus—no worries, no fret, just ice-cream to get. The moment they spot a human, they’re delighted; as they leap about on branch after branch, playing rough with each other, they affectionately spit on the people below. When people mind this affection of theirs or make cutting remarks, the ghosts leap down with a *zhupzhup* sound from the high branches, landing right in front of the person, to convey their heart’s pure love face to face. It’s this leap that brings them joy. After that, they bare their gleaming white teeth and address the person with a smile. Their laughter doesn’t have the *hihihi* sound of a woman’s laugh; their sound is *hihinhi*, and that of junior ghosts is *chichichi*. This laughter, though a ghost’s laughter, is not frightening at all. In their smile lies the ghost’s affection; in that same smile lies human fear.

They are truly hurt when someone faints from their excessive affection. Once a soft-hearted female ghost went to kiss a handsome young man, and he fainted out of terror. The tenderhearted girl-ghost took offence and didn’t eat ice-cream for seven days. Later, that girl-ghost appeared in the young man’s wedding chamber and gently kissed him on the chin and left. The new bride was so frightened she screamed and fainted. Then her grievance melted away. It was subsequently proven that behind her change of heart was not the sweet kiss, but rather the bride’s fainting that played the crucial role. This revealed her jealousy quite plainly. Since there is no rule against envy in the ghosts’ constitution, as punishment, a strict ban was imposed on her harassing any handsome man in the village. With Adam-chasing permanently forbidden for her, no female ghost ever dared again, having learned their lesson, to stoop to the childishness of being jealous like a human woman. For a girl-ghost, there is no greater punishment than being unable to torment a handsome boy.

Those of you thinking I’m merely joking—I would advise you to go to that village and see for yourselves. (If you can’t afford a car rental, I’ll pay for it myself.) I am in no way the sort of person to make jokes about ghosts. I myself went to that village in search of ghosts. From noon until dusk, I wandered beneath every tall tree. Ghosts have a very acute sixth sense. They must have somehow figured out that I would write about them on Facebook.

They never came face to face to show me their love; they kept it locked away in their hearts. By not coming, they proved they existed. The absence of a ghost is, after all, the greatest proof of a ghost’s existence. This settled something I’d been a little unsure about before—whether these ghosts were even real ghosts at all. Their non-appearance became the surest evidence of their being. Because they didn’t come, I was gone by dusk. You see, however much I pretend to be a modern man, I’m not brave enough to stand alone in the fields and forests at twilight, beneath trees that make your skin crawl, challenging these *kichni* to come leap and dance before me. Even if it’s just a two-foot ghost! But what if twenty or twenty-five of them came together, bounding and snapping? Who knows what’s in their heads? Oh God! Just thinking about it, even now, my skin crawls—every visible and invisible hair on my body stands on end!

For a more objective explanation of the whole affair, I called my childhood friend Misir Ali on the phone. According to him, these *kichni* are actually large owls. The rest of the stories have been made up and spread by word of mouth. But I can’t believe a word Misir Ali says. I know, and I maintain, that they are definitely cute little white ghosts called *kichni*. Why? For three reasons. One: Do owls ever bare their big white teeth and laugh? The answer is no, they don’t. Two: Are female owls more interested in handsome men? No, absolutely not. Three: The biggest reason is that their sixth sense wouldn’t even let them appear before me. If they didn’t exist, how would the idea of not coming appear in their heads in the first place?

Therefore, they exist. They are *kichni* ghosts. (Or perhaps *bhutni*? Who knows!)

**A final word.** If you ever kill even a cockroach, think about it at least a hundred times first. What if, after its death, its parents, relatives, (and if its Facebook relationship status wasn’t “single” in those final moments before death) its girlfriend or boyfriend, (or if married) its in-laws’ cockroach clan, (and if it didn’t prefer solitude like I do) all its friends come to take revenge on you? Could you defend yourself in armed combat with just two measly bathroom flip-flops? It would be very wise to check its timeline beforehand and see if it’s posted anything about death recently.

Ghosts and God—neither of them bothers unbelievers. So please, I’m requesting you: believe in ghosts, die of fright.

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