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Big Ammachi struggles with the loss of JoJo. Her husband comes to her in the evenings, but she is not yet ready to try for another male heir to the estate at Parambil. Meanwhile, Big Ammachi does not want to baptize Baby Mol, and she leaves her official name with the registrar. Baby Mol will always simply be Baby Mol.
A cousin of her husband, Odat Kochamma, comes to stay with them five years after JoJo’s death. She helps to heal the family. Baby Mol, for her part, is always cheerful and friendly; she especially loves her father and is not afraid to ask him anything. A young cleric comes to visit the family and notices that something is different about Baby Mol. Though Big Ammachi is furious at the suggestion, she decides to take Baby Mol to a doctor.
Dr. Rune Orqvist is a large Swedish man who radiates kindness and charm. Big Ammachi reveals to the doctor the history of the Condition and the drownings that run in the family. The doctor listens attentively, but knows that Baby Mol’s Condition is different: “It’s called ‘cretinism’—but the name is not important” (191). The term is dated, but essentially it indicates that Baby Mol “will always be a child” (192); her intellectual development is stymied by congenital issues, likely with the thyroid gland. The doctor also suggests, kindly, that Baby Mol will always be a happy child, untroubled by thoughts of the future. Before the party can leave, however, the doctor notices that Big Ammachi’s mother, who has traveled with them, has jaundice. It is most likely cancer that has spread to the liver. Big Ammachi is grateful for the time she has finally had with her mother; she is also grateful to the knowledgeable doctor. Still, she notes that he does not have any answers for the family’s Condition of drowning.
Rune decides to leave his practice to attend a monastic retreat. He ruminates on his upbringing in the orphanage. As he explores the area, he comes across some lepers, and he understands that the pain that they feel is largely emotional; leprosy deadens the nerves, so physical pain is uncommon. Lepers routinely injure themselves without knowing they have done so. Rune decides to take over an abandoned leprosarium to care for these exiled and forgotten people.
Rune’s reputation as a doctor is well known, and he soon receives a visit from a man named Chandy and his wife: Chandy has given up alcohol for Lent, and he has succumbed to severe withdrawals. The doctor prescribes him a cure—a little more alcohol mixed with opium and a directive to taper before Lent. The couple, owners of the Thetanatt estate, are grateful for his help, and he becomes their regular friend.
Big Ammachi is pregnant, 15 years after the birth of Baby Mol. She names the boy Philipose. Her husband takes ill soon after, with headaches that eventually lead to the drooping of the left side of his face. Still, he insists on soothing Big Ammachi’s fears about Philipose and water; she should allow the boy to live his life fully, without the fear that his own mother once instilled in him.
However, her husband’s illness has affected his senses: He does not recognize the elephant Damodaran when the animal returns. Big Ammachi sees that Damo seems to understand what is happening. Shortly thereafter, the husband dies.
Philipose is now almost three years old, and he appears to be fearless around water, unlike his father and JoJo. Though this frightens Big Ammachi, she decides to give him one simple directive: “Never swim alone” (220). Philipose and Shamuel’s son, Joppan, become great friends, though when Joppan—a member of the lowest caste of Indian society—tries to attend school, the boy is shamed. Philipose is confused and furious. Big Ammachi acknowledges the injustice of the situation, but caste is a fact of life in India, and there’s little she can do. The Christian Indian community is not necessarily subject to these caste designations, but Big Ammachi realizes that even the Christians will not eat at a table with the pulayar, or untouchables.
Big Ammachi decides that she herself will take on Joppan as a pupil, since he cannot attend the village school. It will be her small revolt against an unjust system.
Despite his attraction to water, Philipose has not yet learned to swim. Instead, he decides he will climb the coconut trees like his father before him; however, ultimately he is not quite sure he is suited for that either. Big Ammachi harbors hopes that Philipose will discover the reason—and the cure—for the Condition. She tells him the history of his family and their predisposition to drowning.
At 10, Philipose turns his attention to other endeavors. He invents an ink “that glitters on the page like no commercial brand and makes writing a pleasure” (230). One afternoon, he encounters an old man on a bicycle who decides to take on Philipose as a pupil. The man gives the boy a copy of Moby-Dick, then Great Expectations. This fosters in Philipose a lifelong love of literature and writing. Philipose confesses to his devout mother that the old man does not believe in God. Big Ammachi believes that the old man’s positive influence on her son is proof of God’s existence.
Baby Mol reveals a predilection for prediction; she seems to know who might be visiting or what might be happening before events unfold. Meanwhile, Philipose is having trouble in school. He thinks his struggles are due to a difficult teacher, but, in fact, Philipose has trouble hearing when forced to sit in the back of the class. When Big Ammachi insists he be put in the front, his grades recover.
Philipose must take a long route to school to avoid the rushing river. One day, while on his way to school, he hears a wail from the local boatman. The boatman’s child has stopped breathing. Philipose clears the child’s mouth and throat, but he realizes that the problem is more serious than he can remedy. He must get on the boat in order to get to the hospital. It makes him anxious and ill, but the two reach their destination, while Philipose carries the dying child in his arms.
Part 3 explores The Will to Believe, as Big Ammachi struggles to get over the death of JoJo and the diagnosis of Baby Mol’s congenital condition. Philipose, too, questions his faith: He is studying literature under the tutelage of an atheist, and his inability to make his peace with water, coupled with the death of the boatman’s baby, leads him to wonder about the existence of God. Big Ammachi decides not to baptize Baby Mol; her despair over the death of JoJo makes the act seem meaningless: “In her dialogues with God, she avoids the topic but she senses God’s disapproval” (179). She decides not to reveal the baby’s real name.
Other characters also question the nature of the universe and their place in it. Dr. Rune Orqvist’s crisis of faith leads him to leave his practice and instead provide ameliorative care for the least accepted members of Indian society, the lepers. His desire to care for the most marginalized people in society has its roots in his own upbringing in an orphanage. From the beginning, the reader knows that Rune is committed to the underprivileged: “Rune’s fees are nominal for the poor and painful for the rich” (189). He continues along that path—playing Robin Hood to the unequal systems in which he is embedded—until he ends up in the leprosarium. When he first comes across the lepers, Rune becomes swept away by his place in the greater universe: “In the immensity of the cosmos, Rune feels he himself is nothing, an illusion. The difference between him and the leper is no difference at all, they are just manifestations of the universal consciousness” (196).
Leprosy itself becomes a symbol of caste, class, and exclusion. As Rune sees it, “The mind must get scarred from being rejected in this manner. These two [lepers] have died to their loved ones and to society, and that wound is greater than the collapsing nose, the hideous face, or the loss of fingers” (201). At this time, leprosy (Hansen’s disease) has no known cure. Though it is caused by a bacterium—nothing over which the sufferers have control—the disease marks them as morally deficient as well as socially unacceptable. Rune goes on to think that “[l]eprosy deadens the nerves and is therefore painless; the real wound of leprosy, and the only pain they feel, is that of exile” (201). It is a mirror to his own exile from his homeland.
The Injustice of Caste and Class is explicitly addressed in these chapters via the friendship between Philipose and the parayar child, Joppan. The parayar caste is the lowest caste in India, frequently referred to as “untouchables” (Mahatma Gandhi famously elevated this caste by calling them harijans, or Children of God). Joppan is not allowed to attend school with Philipose, which both boys realize is patently unjust. Even Big Ammachi, a generation earlier, can see the injustice of the caste system. She, however, acknowledges that it is deeply embedded in Indian society: “Its roots are deep and so ancient that it feels like a law of nature, like rivers going to the sea. But the pain in those innocent eyes [her son’s] reminds her of what is so easy to forget: the caste system is an abomination” (222). It is a way in which those in power or in places of privilege can exploit the marginalized, and as such it is useful to the British imperialists as a means to increase their own power.



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