For the majority of the novel, Victor’s is shackled to the ghost of his past. This is most clearly exhibited when he tells his wife that there is “something in [him] that won’t let [him drive]” (pg. 123). His previous wife died in a car accident when he was driving and he felt as though “he was guilty” (pg. 36) of her murder. People cannot move forward in life when they refuse to come to terms with the past. Though Victor talked of his longing to belong in Malaya, the guilt he felt over his wife’s death tethered him to his past life in England. This burden took a literal form in Victor’s refusal to drive. He allowed his fear to drive him and refused to regain control. When he was forced to drive out of necessity to save Khan’s life, instead of understandably feeling terrified, he felt “really exhilarated” (pg. 131). Though Victor claimed that “the dead were dead” (pg. 38) up until that moment, his wife was still hauntingly present. We see how his freedom allowed him to improve many aspects of his life, particularly his marriage. Prior to his liberation, he could only provide “whole wells of pity” (pg. 38) as a poor substitute for love to his second wife because he was still paying “homage to his first” (pg. 37). Afterwards however, arguably with the aid of a love potion, he experiences “the annunciation and the epiphany” (pg. 136) and he makes love to Fenella. I respect Victor so much for this particular journey he experience over the course of the book because it is one that that many people, myself included, avoid and fear. Our pasts have molded us into the people that we are, we learn from it and can understand it much more easily than the fluid present and uncertain future however, we cannot expect any further improvement or the equipment to deal with current situations if we refuse to move forwards into the present.
Most people live in a state of indecision. Part of us wants to be unique, individual and special yet we are afraid to do so because that would require distancing ourselves from others and providing them the opportunity to judge and ostracize us. Chapter seven is the first time our attention is wholly directed towards the Crabbe’s cook, Ibrahim. He is a homosexual, cross-dressing man who is unafraid to parade around his sexuality for all to see and interpret. It is apparent that people do criticize him because Victor notes that people have asked on more than one occasion why he associates with someone who “waggl[es] his bottom and upset[s] men” (pg. 39). None of this phases him however because Burgess asks “who so gay as Ibrahim?” (pg. 97), referring both to his happiness and homosexuality. Even in the crowded and culturally diverse market place he “greeted his friends gaily, provocatively” (pg. 97). This confidence, especially for a homosexual man in a South-Asian country during the 1950’s, is rare. What is more, he believes that he is “a good Muslim servant” (pg. 97). This statement would take a significant amount of self-assurance considering the Qur’an 7:80-81 specifically states “ye who commits such lewdness as no people in creation committed, are indeed a people transgressing beyond bounds". This is not his only offense to his religion, he also frequently steals from his masters and the school. We see this comical confidence again when he quits his position with the Crabbe’s to pursue a new life. He believed it was humble and gracious to ask for no payment for his final month of work even though he stole his wages to compensate. In fact, he explain how “deliciously ill-used he felt” (pg. 122) and finished his farewell-letter giving out his audacious forgiveness. He left feeling completely “clean and virtuous” (pg. 122). Though Ibrahim’s boldness is comic, I only hope that one day I can muster a portion of it. He shows us that even if we are mocked because we are different, we can find happiness in it all because it cannot be worse than hiding miserably in a mass of nondescript people.
Ibrahim’s refusal to reform is also a great source of my admiration. He was running from his wife who terrified him and prayed to Allah that she may either stop seeking him or die in the process. When Rahimah approached him with a vial of potion to restore Victor’s love to her, he is horrified at the notion that perhaps his wife is also employing a magician to regain his heart. I thought it was interesting that the idea of being made to “want to do that that horrible obscene thing” (pg. 100) is what is terrifying for him. If he were given this potion, he would love his wife and be open to the idea of procreating with her. He would willingly abandon his life of mockery and criticism to accept the social norm and he would presumably be happy doing so. Instead however, he wants to remain true to himself even though is current life as an abnormal fugitive is far from perfect. If I were in his position I would have probably been intrigued by the idea of being given the potion. Who actually desires to be an outcast? During this scene Ibrahim shows how strong his will and desire to stay true to himself are, choosing the much more difficult life over one that is easy but dictated by others and the society’s concept of what is acceptable and desirable.
When first introduced to Alladad Khan, it is stated that he “is not a very orthodox Muslim” (pg. 42). He sees no harm in drinking, eating pork, or even kissing. For me these did not seem like severe offenses, in my culture alcohol is allowed moderately, eating pork is a norm and kissing is a sign of love. This is why when his wife accused him of “perversion and the blackest sensual depravity” (pg. 42), I labeled her as one of the novels antagonists despite the fact that she was the one advocating for purity and religion. She made Alladad sound as though he had turned his back on all goodness when he was merely discussing these minor offenses. Had Burgess intended to tell us that we should not attempt to be pure, he would have made Alladad denounce his religion. Instead, his character tells us that he is unorthodox. Yes, he is somewhat impure because of his harmless sins but that does not mean he cannot still be a holy follower. This is one of Burgess’s many ways of demonstrating that it is acceptable to be impure, those who expect perfection in anyone are fighting against man’s very nature. Worse still, expecting it in accordance to a person’s religion is a “deprecation of God’s wrath” (pg. 141). Being religious, I found this concept refreshing. All religions have been altered and misinterpreted and I cannot understand how some people can blindly follow many of these skewed ideas in the name of God. After putting so much emphasis on how man is nothing compared to God’s perfection and how forgiveness is the key to salvation, how can it be preached that we must try to be perfect to evade the fires of hell? This also explains the satisfaction Alladad felt after learning his brother-in-law disrespectfully married a Christian Chinese women who was not a Khan and has acquired the skilled ability to “imbibe and contain” (pg. 141). His brother-in-law had been masquerading as “the Khan in the mind of God” (pg. 141), a staple of the perfect man, but that illusion had been shattered. Alladad was rejoicing not because he was now the Khan to be revered and followed but because it was proof that his “harmless transgressions and impieties” (pg. 142) could be forgiven. Though he mentions his triumph over his wife’s strict reign, I didn’t feel as though the idea of “her tears of shame and chagrin” (pg. 142) were what made him so happy. He was elated because he realized his wife would finally have to accept him as being adequate even in his imperfections. I know no one who does not seek acceptance and love despite the fact that they cannot be perfect. Alladad actually makes me believe that it is far more sinful to judge someone who sins than to actually conduct the deed because the impure have no right criticizing another’s acts of impurity.
From the very beginning, Alladad makes no effort to disguise his less than amicable relationship with his wife. He described time spend with her as “long [and] grueling” (pg. 43). He describes her as having “cannibal teeth” (pg. 43), alluding to the fact that she attempts to devour his true identity and mold him into her idea of the perfect man. I acknowledged the fact that the two had a very unhappy marriage but did not respect Alladad for staying in it till later in the book when he divulges to Fenella his life prior to his marriage. He loved another girl and was deceived by his family into thinking she had married another, heartbroken, he agreed to marry Fatimah. Upon learning the truth, divorce was not a question due to his cultural obligations. He was reduced to being the collateral damage of a tragic love story, his friends only being able to give “inadequate words of comfort” (pg. 110). I respect Alladad because regardless of the probability that his family was a constant reminder of his lost love, he refuses to abandon them. Moreover, by the end of the novel, his growing approval of his daughter and improving relationship with his wife is “something on which [he can] rejoice” (pg. 161). This type of devotion, whatever its motivation, is unfathomable to me. In my opinion, it is exceptionally difficult to make relationships enduring in our ever-changing lives. It is exponentially more incredible that Khan let go of the love of his life because he made a commitment to someone he barley knew without love or attraction a motivators.
Of all the main characters, I felt as though Burgess gave Alladad the least magnificent new life. While Nabby, Fenella and Victor movde to different countries and states, Alladad was left “completely alone” (pg. 161) in Malaya. His new life consisted of a bullet wound, more freedom, the promotion to Sergeant and the promise “to try to love his wife” (pg. 161). Yet, he managed to feel as though he is “Lord of the river” (pg. 160). His situation was not ideal, he still wished to return to Punjab, but he satisfied himself with fanciful daydreams of buying a garden, obtaining a small library perhaps even having a son and retiring in Punjab. He hoped one day he could sit around a fire telling “the legends of him - Alladad Khan” (pg. 162). It is beautiful how little this man needed to be convinced “a happy time stretch[es] ahead” (pg. 142). With the little he is given, he can spin a reality that is minimal but ideal. The problem with many people is that once they have something, they still are not content. They forget what they have just received and want more and more. I am guilty of this selfish and ungrateful mindset. Discontented with the past, we look towards the future for a better life but refuse to acknowledge amelioration when we receive it. Even Alladad’s daydreams are neither excessively indulgent nor profuse. He wants to grow some plants and be remembered by his future generations, this is by no means an extravagant dream. I was truly inspired by the way Alladad Khan’s storyline ended. The loud and exciting ends that many action hero’s story arcs recieve pale in comparison to the humble and joyous conclusion that Burgess gave his character.
Burgess uses his flawed and impure characters to shatter our conception that heroes are paradisiacal creatures who are above normal human imperfections. In fact, their flaws only make their successes more incredible because they can be considered heroes not despite but including their shortcomings. They made me feel empowered because they lived broken and unsatisfying lives but through strength of will they managed to improve their situations. There struggles were neither enthralling or majestic but realistic thus rendering them infinitely more satisfying. Victor Crabbe, who vainly pursued control yet could not mange to put the past to rest, showed me how to both conquer and capitulate to escape whatever imprisoned in a life I did not desire. Ibrahim, though terrified of his wife still managed to be a staple of confidence and strong will. Alladad Khan who sought acceptance in both holiness and sin because regardless of his offenses, he was loyal and humble. These characters proved to be incredible heroes because Burgess never tried masking their defects that rendered them such accurate depictions of human beings. Instead, they were made to struggle, wallow, mourn and question themselves because their painful journey is what made their final destination worthwhile.
