Features
Kulturs And O’facs of Peradeniya. Remnants of Colonial English.
A passing social structure found in the Peradeniya of the 1950s, was the Kulturs and the OFacs which had much to do with English being the social residence of some of Colombo society in immediate post-colonial times.
Old Ceylon it was that gave the island some of the best and enduring about the human condition, and they were works in Sinhala. Martin Wickreamsinghe’s Changing Village, or Gamperaliya and Sarachandra’s and Peradeniya’s Maname, to mention only two, for economy.
Quite apart from the novel, Gam Peraliya it was, when Ceylon in 1948 introduced free education. This changed significantly life and opportunity for the young of rural Ceylon. At university level it showed in the large number of students entering in the 1950s, with Sinhala as their natural language of living. The Colombo and other urban city schools sent in students for whom English was their long colonial inherited mother tongue. In the country at large, urban English speaking people and Sinhala speaking rural ones lived separate lives. But concentrated together in a residential location like Peradeniya, consciousness of each other became noticeable.
Before going into this cultural division, it is necessary to say a little about the English language, because the Kultur-Ofac divide had much to do with English in immediate post colonial times being the sustenance of one, and an unknown, to the other.
Sinhalese and Tamils, before the ethnic issue was pushed in by the middle classes of Ceylon in 1956, were not a social divide because they were geographically divided, anyway. They occupied separate parts of the island, Sinhalese in the south, central and northern areas below the Jaffna peninsula. Tamils in the north and east.
Those Tamils who had been attracted by what the capital city of Colombo had to offer materially, were not of consequence in numbers before 1905. In 1905 when the first railway train service from Kankesanthurai to Colombo was begun the numbers increased, of Tamils who wanted to make Colombo their life.
Like the Sinhalese middle classes of Colombo, they became westernised, sent their children to schools such as Royal College, St. Thomas’, Ladies and Bishop’s Colleges. English became these Tamil’s language of communication and thought, like the westernised Sinhalese. The use of the native languages amongst these colonised classes was sparing and colloquial, with domestic servants and street vendors who came to the door.
The significant result was that class submerged race or ethnicity with the westernised Sinhalese and Tamils of Colombo. When many Sinhalese of Colombo protected Tamils during the much later ethnic killings, they were protections of their class. The protected Tamils were not of the classes like Tamil used bottle/newspaper collectors who came down the road. Not deliberate but social circumstance.
While culture was inconsequential and seemed to be one and the same amongst Colombo’s westernized Sinhalese and Tamils, in the large rural areas of Ceylon it was very different. Especially as this poorer majority could not benefit from school education which had to be purchased before 1948. Theirs were Sinhala and Tamil derived cultures.
In ancient times whatever reading and writing they had was from Buddhist and Hindu temples, which had thousands of years of being the only places where reading and writing could be learnt. And this temple offering was not entirely religious. It was secular as well , though limited. And before the first Christian missionaries started schools that taught English, such as Richmond College Galle in 1876, there were limited rural schools teaching only in Sinhala.
Piyadasa Sirisena born 1875 and died 1945 is relevant. There are three schools that he took his early education which were Warahena school, Induruwa, Bentara school of Bentota and Brohier’s school at Aluthgama, a missionary school where he learned basic English. He could not use English for literary creations. He is widely considered the father of the Sinhala novel, though it is the opinion of scholars that they were more like Buddhist sermons. He was the most popular novelist of the era. Suggestions that the form of the novel was not entirely a British colonial importation.
In 1948 Education Minister C.W.W. Kannangara introduced free education island-wide which eventually produced a class of people, mainly rural, who were cultured through their native languages, not through English, though some English began to be taught in the island-wide free education.
To be apparently a little desultory, a brief reference to the history of English:
That English came to Lanka through being colonized had social relevance at that time, but today has lost that significance because it has become a world language through the historical fact of the European “finding” and British founding of the United States of America, the world impact of which spread the language both for physical science and social sciences as well as world trade and political communication between nation states.
English originating from Germanic tribes which brought it to Britain, was like all languages progressively invented. English has acquired a tempting comparison to maths in its universality and its independence from cultures. But Mathematics, did not originate in any culture but was in nature before human existence. Humans discovered its existence.
Einstein’s E = mc2 is the world’s most famous equation, Energy equals mass times the speed of light squared. On the most basic level, the equation says that energy and mass (matter) are interchangeable; they are different forms of the same thing. This physical relationship existed in nature
before Einstein, before any human. What Einstein did was to discover what existed and give it a formal equation. The spiral arrangements of leaves on a stem, and the number of petals, and spirals in flower heads during the development of most plants, represent successive numbers in the famous series discovered in the 13th century by the Italian mathematician Fibonacci, in which each number is the sum of the previous.
English cannot aspire to this ‘no culture’ universality because it is manmade, not discovered in nature. So, it unlike maths, will show cultural variation. However, this will not be significant enough to become separate languages in different cultures.
Free education in Sri Lanka made English possible, even though very limited, across social strata, but it took time before the Colombo school class realized that the English- based “Kulturs” was a passing phenomenon of “culture” closely associated with English of colonial association..
The origin of the expression “Kultur” may be vaguely associated with the German expression “Kultur Kampf”, or generally associated with those who were supposed to be cultured. The origin of its use in Peradeniya is from the Colombo schools. Certainly, the utterance of the term in the Peradeniya of the mid-1950s was amongst the Colombo school-undergrads. The undergrads of the Oriental Faculty were not as involved in this classification as the other “Kampf”.
Whatever social phenomena appearing in Peradeniya had to have their base and origin in the country outside.
There is a story about the opening of Maname in November 1956 at the Lionel Wendt theatre in Colombo, that suggests “Kultur” and “Ofac” were brought into Peradeniya by a segment of Colombo. The extract is from “Maname In Retrospect” by Professor K.N.O. Dharmadasa, in The Island newspaper, of June 5, 2013.
“As far as popular taste of the day was concerned the Sinhala theatre was an art form in the periphery, no one being prepared to buy a ticket for a performance except as a matter of charity. This, the university students learnt, when they tried to walk to houses in the environs of the Lionel Wendt Theatre on the four days, they stayed during the time of first performance.
“Sarachchandra himself recounted in his autobiographical Pin Eti Sarasavi Waramak Denne an incident he faced on the second or the third night. He was seated in the foyer while the play was in progress and all of a sudden, a limousine came to a halt at the entrance and a well-dressed woman walked in. She asked “What is being staged here today?” and being told that it was a Sinhala play wanted to know when it was going to be over.
When Sarchchandra told her that it would be over in two hours she was not prepared to believe him. “What! A Sinhala play being over in two hours? I am sure it will go on till about 9 or 10pm” Then Sarchchandra told her that he was pretty sure of the duration of the play and if she was keen to see it, she could get in without any payment and leave whenever she wanted.
The lady looked disdainfully at Sarchchandra and declared “Shih! I don’t want to see these Sinhala plays. I only wanted to send my servant woman and she cannot be allowed to waste three four hours here” and walked away.”
Three much repeated fictions constructed by the Kulturs, indicates that it was English that divided the two groups.
One Dr, Andipala a lecturer in Oriental culture , on board ship as he was on his way to London, had an old Englishman sit by his side on deck. The Englishmen complained, ” I’m aching from Arthritis”. Andipala responded, ” Hello, I am Andipala from Sabaragamua”.
The same Dr. Andipala was given a lift by Mrs. Doric de Souza on the way to a lecture. When he was dropped at his destination, he said “Thank you”. She responded in her western orientation, customarily ” Don’t mention”. In this made-up story of the kulturs, Andipala put his face close to the window glass , and said, blushing, ” You also don’t mention”.
Ramanathan Hall, the tallest of the residential halls, was the only one with a lift. A kultur fiction of the time was that Andipala on his first visit to his hall remarked, ambiguously,
“I was highly taken up by the lift.” The kulturs did not give him the benefit of the doubt.
In the meantime, Maname gathered momentum, largely unknown to the kulturs, though happening in their times and in the same territory.
Undoubtedly, there were segments that cut across this mental and social divide, both amongst students and lecturers. Ludowyk and Sarachchandra need mention here. Ludowyk, a Burgher developed a deep and worthwhile interest in the culture of the Sinhalese. He studied Sinhala at the Buddhist temple in Kandy. He had much interaction with Sarachchandra about Sinhala theatre, and encouraged the first translations of Gogol, Moliere, and Wilde by Sarachandra, and has left us evidence of his attempt at integrative search, in his book ” The Footprint of The Buddha”, about the culture of Ceylon, Buddhism and its teachings. Sarachchandra records all this in his Ludowyk memorial lecture in 1989.
Sarachchandra, in this context, complements Ludowyk. While his search for foundation was his sought-after Sinhala and South Asian culture, after a British colonial childhood, like Rabindranath Tagore, he did not see all the results of the colonial experience as destructive and discardable. The British colonization of Ceylon also happened to provide Lanka’s first major contact with the best of Europe.
He saw his Sinhala culture as part of the common human story, so he identified the best of the European culture, as intergrative with the Sinhalese as part of humanity. And he was not for blind imitation of the West or for the mere revival of Sinhala tradition. Under these circumstances the need was to select and synthesise what aspects of Sinhala tradition were to be revived and how, because traditional art forms arose within a specific social and political milieu and mere revival had little significance against a modern backdrop.
How was a synthesis to be achieved so that the “foreign” would no longer be “alien”, and the traditional Sinhala culture no longer historical? He utilized tradition to create new works of art. Hence the need for new creations where the essence of tradition, relevant to our times was retained, and integrated with relevant world human culture. Maname (1956) is a modern work of art based on Sinhala tradition fusing with culture common to humanity.
That kultur of the mid-fifties was a fading smudge in Peradeniya, while Ofac was a growing creative force, was evidenced by the growth of Maname. This play though coming off the creative imagination of Sarachchandra, would not have been possible without the enthusiasm for its promise, of the creative students of the Oriental Faculty, organising for it and providing their talents in singing, dancing and conveying their dramatic feelings to audiences. Peradeniya University is now nearly 70 years, and it is unlikely that in its contributions to the country, Maname can be rivalled.
A look, sometimes desultory, at Kultur and Ofac, a passing social phenomenon, based on a superficial relationship with English by a small number, feeling elite, in those days of Peradeniya.
Features
The significance of “Control” in foreign relations
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
Features
“Sir”: A prefix or a suffix in Sri Lanka?
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.
Features
The Murder Room
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.
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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