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Lumbini – Birth and Rebirth

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by Bhante Dhammika of Australia

As is well-known, Lumbini is the first of the four major holy places in Buddhism, it being the place where the person who was to become the Buddha was born. Almost every account of the Buddha’s life, traditional and contemporary, recounts the incidents that supposedly occurred at his conception and birth: his mother dreaming of a white elephant before or as she conceived; giving birth to him while grasping the branch of a tree; and he emerging from her right side. Some later accounts even add that Mahamaya was a virgin when she gave birth. None of these stories are mentioned in the Tipitaka.

The only discourse in the Tipitaka dealing with the Buddha’s birth is the Acchariyabbhuta Sutta which relates several wondrous events that supposedly occurred before, during and immediately after the event. However, not all the ‘wonders’ it mentions should be dismissed as fantastic exaggerations; some may have been based on fact, while others may have had a didactic purpose.

For example, the discourse claims that Mahamaya gave birth while standing, which is by no means improbable. Little is known of ancient Indian birthing practices, but it appears that women commonly delivered in either a sitting, lateral or upright position. Interestingly, Britain’s Royal College of Midwives recommends upright birthing and says that it is quite safe if the midwife and other attendants are properly trained and prepared for it.

The discourse also says that a brilliant light appeared when the Buddha was born – not a star indicating a particular location as with the Christian nativity story – but one which allowed beings to think differently about each other. The sutta says: “When the Buddha came forth from his mother’s womb, a great immeasurable light more radiant even than the light of the gods shone forth into the world… And even in the dark, gloomy spaces between the worlds where the light of our moon and sun, powerful and majestic though they are, cannot reach, even there did that light shine.

“And the beings that are reborn in that darkness became aware of each other because of that light and thought, ‘Indeed there are other beings here’.” It would seem that this story was not meant to suggest that an actual light appeared when the Buddha was born. Rather, it is a literary device, an allegory, a way of saying that the advent of the Buddha would enable beings to become aware of each other, thus making empathy and understanding between them more likely.

Almost the only thing that can be said with certainty about the Buddha’s birth is that it took place in Lumbini, a place between the Buddha’s hometown and the main Koliyan town – Kapilavatthu and Devadaha. The birth is always depicted as happening in the open, with Mahamaya standing and grasping the branch of a tree, and although tradition says Lumbini was a garden, the Tipitaka says it was a village (gama) and King Asoka’s Lumbini inscription calls it a village too. So it is much more likely that she gave birth in one of the village houses or at least under some type of shelter.

The Buddha asked his disciples to try visit the places where the four pivotal events in his life occurred, one of these being Lumbini, and pilgrims must have started going there perhaps even while the Buddha was still alive. The first person we know of to have gone there was King Asoka who made a pilgrimage in 249 BCE. After that we have no records of Lumbini until the Chinese pilgrim Faxian went there at the beginning of the 4th century CE.

About two centuries later another Chinese pilgrim, Xuanzang, visited but neither he or Faxian gave much information about Lumbini other than to mention a few landmarks and to say that it was a rather forlorn place. It seems that by the Muslim conquest of India in the 13th century Lumbini was already lost in the jungle, it’s very whereabouts forgotten. Nothing is known at all about it for the next 1,000 years until the second half of the 19th century. Buddhists still knew of Lumbini’s significance in their religion but it seems they made no effort to locate it, an endeavor task that was taken up by westerners.

As a knowledge of Buddhism by westerns and particularly by British scholars grew, so did an interest in the religion’s historical geography – an interest which grew into a passion and a passion that became a race, to discover the places associated with the Buddha, particularly where he was born and his hometown.

Initially, where the Buddha attained awakening (Bodh Gaya) and where he proclaimed the Dhamma for the first time (Sarnath) were identified with little trouble, then one by one, Kosambi, Savatthi, Rajagaha, Visali and Kusinara were located and excavated, but Lumbini and Kapilavatthu remained frustratingly evasive. The ancient texts all said these two places were near each other so scholars knew that if they found one they would be able to find the other.

The Chinese pilgrims had left fairly detailed information about in what direction and how far one was from the other and scholars argued with each other, sometimes with a great deal of bile, where Lumbini might be found. The more intrepid of those involved in the search even hacked their way through the jungle risking malaria and tigers in a determined effort to be the first to find either place.

Eventually, some of the more perceptive scholars thought the two places might lie somewhere across the British-Indian border in Nepal, in what was called the tarai. This sparsely populated and thickly forested strip of land ran along the India-Nepal border and was dangerously malarial and deliberately left like that by the Nepal’s government in order to deter unwanted foreigners entering the kingdom.

Nonetheless, a few British officers – Vincent Smith, Laurence Waddell and Alois Fuhrer had got managed to get permission to explore parts of the tarai through the good offices of the British authorities. Fuhrer claimed to have discovered several antiquities in the area but all of them were shown to be fraudulent.

Interestingly, on several occasions the British went remarkably close to locating Lumbini without knowing it. In 1816 their surveyors demarcated the India-Nepal border in such a way that Lumbini ended up being in Nepal a mere seven km north of Indian territory. As a result, today one often reads or hears the ridiculous claim that “the Buddha was Nepalese.” If the surveyors had explored the jungle a bit more they might have stumbled on King Asoka’s great pillar and perhaps put the border slightly to its north, and Lumbini would have been in India.

A little more than 60 years later they missed another chance. In 1880, Laurence Waddell, a doctor and passionate amateur antiquarian with a particular interest in locating the Buddha’s birthplace, had been posted to a district abutting the Nepalese border and some locals had informed him that there was a stone pillar in the jungle just across the border in Nepal.

Intrigued, he instructed one of his Indian workers to go there and make a copy of any inscription that might be on the pillar, which was done. However, the worker made a copy of a small piece of graffiti near the top of the pillar – Asoka’s now famous inscription being covered by centuries of rubbish and rubble at the time. When Waddell read the graffiti, which was of no significance, he gave the pillar no further thought, and thus missed having the honor of discovering Lumbini. In the end, that honor went to a Nepalese rather than a Briton.

A Nepalese nobleman named Khadga Shumsher (1861-1921) happened to be the governor of the province which included Lumbini at this time and he came to know about British interest in finding the Buddha’s birthplace. When he heard about the pillar he went to see it, dug away some of the earth around its base and revealed Asoka’s inscription. To cut a long and rather complicated story short, British scholars heard of Shumsher’s discovery, the Nepalese gave them permission to make a copy of the inscription, it was translated and the words “for here the Lord was born” (hida Bhagavam jate ti) finally confirmed the location of Lumbini.

Newspapers in India, Germany, Britain and even Russia all reported the news. Over the next 18 months at the request of the British Indian government the Nepalese gave permission for scholars to visit Lumbini, including some of the big names in Indian and Buddhist studies, including Prof. Rhys David, Vincent Smith, L Waddell, and Willium Hoey.

Right next to Asoka’s pillar was a small temple to a goddess called by the locals Rupam Devi, the interior of which some of these visitors tried to examine, but not being Hindus the presiding swami would not let them enter. However, Hoey managed to slip into the temple unnoticed and found that its principle image was actually an ancient much worn and damaged image of the Buddha’s birth.

Realizing the importance of Lumbini’s identification, in 1899 the British authorities managed to get permission from the Nepalese government to allow

 an archaeologist to come to Lumbini to do some excavations. Thinking that a Hindu would be more acceptable to the Nepalese they chose P. C. Mukherji although he was given only two months in which to do his exploration. Of many important discoveries Mukherji found was the missing part of the nativity image in Lumbini’s temple.

One would have hoped that the discovery of Lumbini would allow pilgrims to once again go there in keeping with the Buddha’s instructions that it would be uplifting for a devotee’s faith it they did so. But it was not to be. Nepal’s oppressive and reactionary Rana government was determined to prevent any outside influence into the kingdom, fearing, probably correctly, that it would endanger their grip on power.

Thus for the next 50 years it was almost impossible to visit Lumbini despite being only a few km from Indian territory. Despite such hinderances a few people, sometimes in disguise, managed to do so. A trickle of Indian, Burmese and Sri Lankan Buddhists were able to get to Lumbini, mainly because the border guards thought they might be Nepalese. A few Europeans managed to do it also.

For example, in 1933 the German Indologist Ernst Wald Schmidt teamed up with a small group of locals and accompanied them all the way to what he called “the Bethlehem of Buddhism.” But as soon as he got there a guard noticed him and demanded he leave, although they did allow him to have a look around before being accompanied back to the border.

In 1951 Nepal’s Rana regime was finally overthrown, the king, who had been confined to his palace for decades was freed, and the first attempt to establish a modern democracy in the country was made. In 1955 Indian prime minister Jawaharlal Nehru wrote to the king of Nepal informing him that the coming year would mark the 2500 anniversary of the Buddha’s birth which was expected to be celebrated around the world and suggested that he develop Lumbini for the numerous pilgrims who were expected to visit the Buddhist holy places.

King Mahendra took the hint and with a development plan provided by the Indians, a reasonably good road was constructed from Lumbini to Nautanwa (which was to become the main India-Nepal border crossing), a tourist bungalow, post office and a small Theravadin vihara were built and a tube well was dug, all paid for by the king – 100,000 rupees all told. Further, he had a forest of sal trees planted a modest garden laid out and banned animal sacrificed being made in the temple, something he could do as many Nepalese believed, an incarnation of Vishnu.

On the big day of the 1956 Buddha Jayanti the king actually visited Lumbini and announced that from that day onwards that Vesak would be a public holiday.

It should also be noted that beginning in the 1930s but especially after 1951, the Newari Buddhists of Kathmandu, many of who had converted from Mahayana to Theravada, did much to help develop Lumbini: leading pilgrim parties, looking after pilgrims who came, petitioning the governments concerning problems at Lumbini, etc., chief among being Ven. Dhammaloka and Ven. Aniruddha, an alumni of Sri Lanka’s Vidyalankara Pirivana.

When, in 1967, the deeply religious Buddhist Secretary-General of the United Nations, U Thant, visited Nepal he flew from Kathmandu to Lumbini and after his visit commented: “This is the most important day of my life” and then broke into tears.

On his return to Kathmandu, he met King Mahendra and discussed with him the possibility of further enhancing Lumbini’s sanctity. On his return to New York, he set up a UN committee to turn the nativity site into an international center for peace, got UNESCO involved who in turn hired the famous Japanese architect to draw up a master plan. Tange visited Lumbini and spent some time studing Buddhism and its history (he was not at all religious), and in 1978 his firm submitted its design.

The project to preserve Lumbini and landscape the sacred garden and surrounding park was supposed to be finished by1985, but bureaucratic indolence and corruption in Nepal slowed progress and in 2005 without ever seeing the completion of his master plan. Despite these and other setbacks, Tange’s master plan is largely finished and with most Buddhists countries and several bigger Buddhist organizations building temples there, Lumina has been reborn.



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The significance of “Control” in foreign relations

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US Assistant Secretary of State South and Central Asian Affairs, Paul Kapur, Deputy Defence Minister Aruna Jayaskera, and Navy Commande Vice Admiral Kanchana Banagoda and others aboard SLNS Gajabahu.

Foreign Relations are all about “Control” particularly in the context of Relations between Major Powers such as the USA, China and India and small sovereign States such as Sri Lanka. While in the case of such relations, benefits to both parties are inevitable, the need to do so is invariably driven by the national interests of the Major Powers because their interests far outweigh those of small States. This mismatch of interests is what calls for “Control” of relations by Major Powers

The advice to Sri Lanka by Foreign Relations experts thus far has been to balance challenges arising from such Relations, not realising that the compulsions driven by the interests of Major Powers are such that balancing by itself does not have the needed capabilities to overcome the consequences arising from Major Power Rivalries; a fact evidenced by the recent Middle East war.

For instance, the need for the USA to strengthen the capabilities of the Sri Lankan Navy is driven by the strategic location of Sri Lanka since it is the gateway to the Indo-Pacific. Notwithstanding such motivations, it cannot be denied that the infrastructure provided to Sri Lanka’s Navy was handy to meet internal challenges as it was during the final stages of the Armed Conflict to destroy arsenals of the LTTE out at sea and the capacity to meet both external and internal threats to and within Sri Lanka.

Similarly, one of China’s primary interests is its Belt and Road Initiative. Towards this end, China has established a solid foot print in Sri Lanka by building and owning solid infrastructure projects for 99 years and more, if it is in China’s interest. However, although benefits from such projects cannot be denied, the open question is whether their scale was established to suit China’s interests or sought by Sri Lanka to suit Sri Lanka’s interests. For instance, the offer to build a 200,000 barrels a day Refinery by Sinopec of China has more to do with serving China’s interests, in view of the decision by the Sri Lankan Government to expand the Refinery at Sapugaskanda to 100,000 barrels a day.

In the case of India, the issues are more complex arising from Sri Lanka’s proximity to India, the cultural and historical heritage shared by both and the presence of the Tamil community in both countries. Consequently, India is extremely conscious of the need to keep a sharp eye and “Control” developments taking place in Sri Lanka in respect of Sri Lanka’s relations with Major Powers. This concern is driven by the notion that the territorial security of India is dependent on Sri Lanka’s Relations with Major Powers; a concern that arises from India’s past territorial history where the territory of India was transformed from a motley group of Princely States into one unified sub-continent and then partitioned into two Nation States under the British Raj. Consequently, the present territory of India has been in existence only since its independence from Colonial Rule in 1947. Hence, the fear of history repeating itself is driven by internal compulsions and by external interventions.

US – SRI LANKA RELATIONS

Against the background of Geopolitical interests presented above, Sri Lanka adopted the Policy of Neutrality in 2019 and this Government continues to exercise and live by its Internationally recognised principles, as it did when Sri Lanka denied landing rights to US Aircraft during the Middle East conflict. Sri Lanka’s Foreign Minister stated that Sri Lanka was “always neutral” when he met the US Assistant Secretary of State for South and Central Asian Affairs to convey Sri Lanka’s appreciation for the assistance rendered to procure fuel during the Middle East crisis and for the maritime vessels and aircraft gifted to Sri Lanka (Daily News, June 23, 2026).

In the meantime, The Island has reported that the “US declares SLN its Indo-Pacific Partner” (June 25, 2026). A statement issued by the US Embassy in Colombo quotes the Assistant Secretary of State as having stated: “Today, we announced the delivery of US satellite communication technology to the Sri Lankan Navy, our Indo-Pacific partner: This secure, real-time connection—representing a transformational upgrade for the Sri Lankan Navy-– will be available aboard their entire fleet of offshore patrol vessels…” (Ibid).

There is no doubt whatsoever that these assets would collectively boost the capabilities of the SL Navy to “strengthen maritime domain awareness, improve operational coordination, support emergency response, help interdict vessels engaged in illicit trafficking etc.” (Ibid). However, the unilateral declaration by US that the SL Navy is a “Indo-Pacific Partner” of the US has NO validity unless such a declaration has the approval of the SL Government. Furthermore, such an approval by the SL Government would compromise its Policy of Neutrality to which the country has pledged.

Therefore, the declaration should be accompanied with a caveat, that being, that the partnership should NOT extend to the entirety of the Indo-Pacific but be limited to Sri Lanka’s Exclusive Economic Zone (EEC). It is only then that the SL Government is Internationally entitled to exercise its rights as a Neutral State, namely, to protect its territory under the UN Law of the Sea. Furthermore, considering the extent of Sri Lanka’s EEC in relation to the extent of the Indian Ocean, the Partnership would be proportionate.

CHINA – SRI LANKA RELATIONS

China’s interest is to consolidate its interests in its Belt and Road Initiative. Towards this end it has attempted to exercise “Control” over Sri Lanka by offering infrastructure projects of a scale that benefits China rather than Sri Lanka as evidenced by the example of the offer by Sinopec Refinery cited above. This example demonstrate that Sri Lanka should be faulted for accepting projects offered without question and when questioned, based on local evaluations of scale to meet Sri Lankan needs as in the case of the existing Refinery at Sapugaskanda, the scale of projects become significantly less. The lesson to be learnt from this experience is that no project offered should be accepted without question in respect of its suitability to Sri Lanka in all respects, if Sri Lanka is not to become a victim of self-inflicted debt traps.

INDIA –SRI LANKA RELATIONS

How India “Controls” Sri Lanka is by making Sri Lanka politically and economically vulnerable and dependent on India, not only through physical connectivity, but also by being a handmaiden in internal political arrangements where power is devolved to Provinces that are a threat to Sri Lanka’s territorial integrity (13th Amendment) and also by focusing development that benefit the Tamil community in Sri Lanka. The end result is to keep relations between communities in Sri Lanka on the “boil”, much against the interests of Sri Lanka to function as a united Nation State.

The proposal to connect Sri Lanka with India with under-water pipelines to transfer petroleum products from the Middle East and Power Grids would make Sri Lanka vulnerable and dependent on India as Germany was with Natural Gas from Russia when Nord-Stream I and II were sabotaged. Similarly, the road access through a Land Bridge connecting India and Sri Lanka would legalize access between the two countries that today takes place illegally because of the disparity in wages and livelihoods.

Despite such possible outcomes, there is a concerted effort by individuals and a body of NGOs who are of the opinion that it is in the best interests of Sri Lanka for Sri Lanka to hitch its wagons to the rising star of India. Others are grateful to India as the first responder to Sri Lanka at times of need, mindless of the weekly destruction of Sri Lanka’s marine resources etc. caused by thousands of fishing boats from India resorting to illegal fishing practices whose value over the years are beyond assessment.

CONCLUSIION

The reason for the recent conflict in the Middle East is all about “Control” of Nation States by Major Powers in pursuit of their Geopolitical interests. The need to “Control” Sri Lanka by the US is because of Sri Lanka’s location to the Indo-Pacific and by China because Sri Lanka is a vital link to its Belt and Road Initiative. On the other hand, Relations with India are influenced and guided by India’s obsession with the sustainability of its territorial integrity because that is what makes India a Major Power. The survival of Sri Lanka in such a complex background depends on how astutely Sri Lanka protects its Policy of Neutrality.

By Neville Ladduwahetty

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“Sir”: A prefix or a suffix in Sri Lanka?

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A file picture of King Charles making Sir Stephen Hough a Knight Bachelor at Windsor Castle.

The word “Sir” is classically and linguistically associated with Great Britain and His Majesty’s English Language. As an esteemed prefix, it generally refers to a Knight, but very strictly speaking, that is perhaps a rather narrow and restricted synonym. While a Knight of the British Empire is the most common type of knight people encounter today, Great Britain actually has several different orders of knighthood, as well as an ancient rank that does not belong to any such order at all.

When someone is dubbed a knight in Britain and referred to as “Sir” X, Y or Z, they generally fall into one of three categories. The first is a Knight Bachelor, undoubtedly the oldest rank. This is the most common form of knighthood awarded for public service, arts, or science. In that context, one should think of Sir Elton John, Sir Paul McCartney, or Sir Ian McKellen. It is not a part of an explicit “Order”, like that of the British Empire. It is the oldest mechanical form of knighthood, dating back to the 13th century under King Henry III. The recipients are simply styled as Sir, followed by the first name, such as Sir Ian, without any post-nominal letters like KBE or OBE attached to the end of their name.

The second is a Knight Commander of the Most Excellent Order of the British Empire (KBE). This is a specific group, established relatively recently in 1917 by King George V, to fill a gap for rewarding civilian and military effort during World War I. To qualify to be called “Sir” within this specific order, a man must be appointed as a Knight Commander (KBE) or a Knight Grand Cross (GBE).

The third is a group of Chivalric Orders, the so-called Elite and Ancient Orders. Several highly exclusive, ancient orders of knighthood sit much higher in precedence than the Order of the British Empire. These include the Most Noble Order of the Garter, the pinnacle of British honours founded in 1348, and scrupulously limited to the Monarch, the Prince of Wales, and only 24 other companion members. Then there is the Most Ancient and Most Noble Order of the Thistle, the highest chivalric honour in Scotland. The last of this group is the Most Honourable Order of the Bath; typically awarded to high-ranking military officers and senior civil servants.

The Summary Rule of this entire scenario is that every Knight of the British Empire (KBE) is a British Knight, but not every British Knight is a Knight of the British Empire. If you see a modern British knight who does not have military or diplomatic ties, odds are high that they are actually a Knight Bachelor.

With reference to the title of this presentation, now for the flip side of this, as we see things in our region of the globe. In Great Britain, it is the standard form of address to refer to a Knight as Sir John, Sir Ian etc. However, in Sri Lanka, as well as in the Indian sub-continent, very often people use the word “Sir” as a suffix or a postfix to honour someone and frequently use “X Sir”; the name followed by the word “Sir” as a suffix or postfix.

It is a fascinating linguistic oddity, and Sri Lanka is definitely not alone in this, and most definitely, we are second to none in that outlook. While using “Sir” as a suffix or postfix (e. g., De Silva Sir, Nihal Sir) completely cartwheels over the standard British etiquette, where “Sir” must strictly prefix a first name. This charming practice of using it as a suffix is actually widespread across South Asia and parts of Southeast Asia. It is a classic example of dialectal crossbreeding, where local grammatical structures and cultural norms go to the extent of rewriting even the rules of the standard English as a language.

In a very broad sense, this phenomenon is very definitely seen in the Indian Subcontinent (E.g. Sri Lanka, India, Bangladesh, Nepal, Bhutan and Pakistan). This is arguably where the “Name + Sir” phenomenon is largest and perhaps even the strongest. Across Sri Lanka, India and Bangladesh, you will constantly hear people refer to superiors, teachers, or public figures as Karu Sir, Vijay Sir, Sachin Sir, Shahrukh Sir, or Ahmad Sir, etc.

Then there is the Indian “Ji” Factor: In Indian languages like Hindi or Punjabi, it is a strict cultural taboo to call an elder or a superior by their bare name. People naturally append the respectful suffix “Ji” (e. g., Gandhi-ji, Sharma-ji). It is then no surprise at all that when switching to English, the Indian mind seamlessly swaps the local suffix Ji for the English honorific Sir, thereby turning Vijay-ji into Vijay Sir.

In Hong Kong, a very specific variation of this exists within the police force and civil service. Influenced by decades of British administration, mixed with Cantonese naming customs, junior officers and the public address superiors by their surname followed by “Sir”, such as “Wong-Sir” or “Chan-Sir“. There is even a universal colloquial generic term, “Ah-Sir“, used commonly to address male police officers or teachers.

In the Philippines, while the syntax is slightly different, the sheer density of “Sir/Madam, Ma’am” usage matches that of Sri Lanka. Filipinos deeply value hierarchical courtesy. While they might say “Sir Jason“, it is incredibly common to use “Sir” almost like a pronoun or a mid-sentence suffix punctuation mark when addressing superiors, bosses, or clients, to ensure that respect is suitably maintained conscientiously.

The mismatch between British English and South/Southeast Asian English comes down to how different native cultures view status and intimacy. In South Asia, especially in Sri Lanka, there is the Linguistic Tradition of the suffix, where an extension in the nation’s own language is inserted into a word to enhance its status. In languages like Sinhala (-thuma / –mahathmaya), in Tamil (-ayyah / –avargal), and in Hindi (-ji), respect is always attached to the end of a name. It simply means that forcefully bringing a sleek word that implies social deference to the front, like Sir John, feels syntactically peculiar or even inappropriate to a native speaker of these local languages.

The “First Name Dilemma” is another type of rather quaint occurrence. In the West, calling your boss simply “John” is seen as a gesture that is egalitarian, free and open. In South Asia, calling an elder or superior by their first name feels somewhat jarringly rude. Conversely, using just “Mr Perera” can also feel too cold, official and even distant. “Perera Sir” or “Silva Sir” strikes the perfect culturally mitigatory concession, as it maintains a warm, personal connection by using the surname while also overtly and safely conveying a layer of professional public respect by adding the word “Sir” as a suffix or a postfix.

Yet for all that, it is worth noting that fundamentally, all languages are symbolic expressions of human thought and human intelligence. Whether expressed as spoken, written or sign language, all dialects are means of human communication. The type of words like “Sir” that we use in the English Language and the real context in which they are used indicate our thoughts in our human intellect. When they are used appropriately, they reflect our commitment to uninhibited respect and even admiration. While the British people and even their Monarch might feel quite a bit confused to hear someone called “Perera Sir”, right across Sri Lanka and its neighbouring nations. Yet for all that, it is simply the most natural and fusion technique to bridge and integrate traditional deference and admiration with modern expressive English.

by Dr B. J. C. Perera
Specialist Consultant Paediatrician and Honorary Senior Fellow,
Postgraduate Institute of Medicine, University of Colombo, Sri Lanka.
An independent freelance correspondent.

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The Murder Room

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Tales of Mystery and Suspense – 8

The Murder Room gets its title from a room of that name in a museum dedicated to Victorian memorabilia, including famous murders, which are featured in that room. But the first murder in the story occurs outside, when one of the trustees, who had been against renewing the lease of the building – which would have meant the museum having to close – is set on fire when he comes to the museum late one evening to pick up the car in which he went away for weekends. This was a regular habit, and the murderer had obviously lain in wait, with a can of petrol, and set him on fire.

James

I took several books with me when I went to England earlier this year, but as usual I read hardly any of them, finding enough and more of interest in the shelves of those I stayed with. My first stop was at New College, where, as on several previous occasions I stayed in what is known as the Bishop’s Room, on the topmost storey of the Warden’s Lodgings. Sadly, I shall not stay there again, for my friend who has been Warden there for a decade now, Miles Young, retires this year.

The bookshelves there have much of interest though on the last couple of occasions I have concentrated on the detective stories, which Miles says are not his, but came with the house. The second I read this time was by the generally workmanlike P. D. James, whose Adam Dalgliesh is in the long line of whimsical but efficient detectives that has Hercule Poirot at its head. Though I had not been impressed by the one novel I read, featuring James’ female detective, Dalgliesh, I liked it, and this novel confirmed my affection.

The Murder Room

gets its title from a room of that name in a museum dedicated to Victorian memorabilia, including famous murders, which are featured in that room. But the first murder in the story occurs outside, when one of the trustees, who had been against renewing the lease of the building – which would have meant the museum having to close – is set on fire when he comes to the museum late one evening to pick up the car in which he went away for weekends. This was a regular habit, and the murderer had obviously lain in wait, with a can of petrol, and set him on fire.

The other two trustees, his brother and his sister, obviously benefited from his death, for they promptly renewed the lease. The employees of the museum also clearly benefited, for they had all found some sort of refuge here. These included the caretaker/cleaner, who lived in a cottage on the premises, a manager who was unpaid but used the place for his research, the receptionist, who also looked after the flat at the museum which was used by the sister, and two volunteers plus a gardener’s boy.

The caretaker, Tally, came across the fire before discovery had been intended, for an evening class everyone knew she went to on Fridays had been cancelled. On her way in she was knocked off her bicycle by a speeding car, the driver of which stopped to make sure she was safe, before speeding off again. She manages then to summon everyone else, including Dalgliesh, who had visited the museum for the first time a few days earlier, brought by a friend who relished its strange attractions.

The museum has to be closed for a few days while investigations are carried out, but in the course of them the friend brings some transatlantic visitors, and when they are in the Murder Room a chest (in which a body had been supposed to have been hidden in Victorian times) is opened, and a body found there. That murder, the autopsy indicated, had taken place around the time of the first murder.

The body was that of a girl who had attended a finishing school part-owned by the Dupayne sister. When Tally, by chance, sees the man who had knocked her down, and identifies him as a Lord who was known for his philanthropy, Dalgliesh realises that there are wheels within wheels here. The Lord confesses that he belonged to a group that met for promiscuous sex in the flat, and that he had planned to meet the girl there but she had not turned up.

Lord Martlesham, when the girl failed to appear, thought he should get away after the fire broke out. It was then that he had bumped into Tally, and his stopping to make sure she was all right indicated that he could not have been the murderer. Dalgliesh then deduced that the murderer had seen the girl at the window of the murder room, from which she must have seen the preparations for the murder. That was why she too had been killed.

Dalgliesh then has a fair idea of who the murderer was, but in waiting for proof, he leaves room for yet another murder to happen. For Tally, who had been mulling over something said on the night of the murder, asking about the petrol that caused the fire, realized that she had not mentioned petrol herself. This happened on her way back to her cottage, and not having a phone herself she goes into the museum to call, and then gets back to her cottage and locks herself in.

But then she hears her cat howling and goes out to find him strung up. She cuts him down, but when she goes back to the cottage the murderer is waiting and knocks her down. That happens in the section called The Third Victim, but this is in fact a boy on a motorbike knocked down by the speeding car of the escaping murderer. So Dalgliesh is able to effect an arrest when he turns up as summoned, and fortunately is in time to resuscitate Tally and send her to hospital.

The reason for the murder and the identity of its perpetrator are then fairly straightforward, though the background to the second murder introduces an element of loose living that contrasts with the Victorian age, or at least the image it projected – undercut though that is by the murders highlighted in the Murder Room with their sexual overtones.

And there is another louche element in the adventures of the gardener’s boy, who lives with a Major who is homosexual, though he declares, truthfully it seems, that he was not attracted at all to the boy but had given him shelter because of his vulnerability. He is generally charming, but capable of rages, in one of which he knocked down the major, though he was forgiven. He had taken shelter with Tally, who was fond of him but decided she preferred to live alone, which was why she had sent him away the day before she was attacked.

The murdered brother was a psychiatrist, and it turns out that the mysterious weekends he spent away from his London home were spent at country inns, where he took long walks to clear his mind of the demons his practice kept bringing into it. His profession also contributed to his death, in addition to his standing in the way of the museum continuing to exist, for one of his patients, connected to the murderer, had set fire to herself.

Solid plotting, with all the loose ends tied up, of incidents and the bizarre cast of characters.

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