Back Midnight Riot
Chapters (16)
  1. 1 Material Witness
  2. 2 Ghost-hunting Dog
  3. 3 The Folly
  4. 4 By the River
  5. 5 Action at a Distance
  6. 6 The Coach House
  7. 7 The Puppet Fayre
  8. 8 The Jackanory Version
  9. 9 The Judas Goat
  10. 10 The Blind Spot
  11. 11 A Better Class of Riot
  12. 12 The Last Resort
  13. 13 London Bridge
  14. 14 The Job
  15. Acknowledgements
  16. Copyright

At two forty-five, about the same time as I was sitting down for tea with Oxley and Isis, six members of the International Society for Krishna Consciousness entered the Close from the Charing Cross Road end. This was a common route for the bhaktas, the aspirant devotees to the god, as they traversed from Leicester Square to Covent Garden. They were being led by Michael Smith, his identity later confirmed through fingerprint evidence, a reformed crack addict, alcoholic, car thief and suspected rapist, who had lived an unblemished life since joining the movement nine months previously. ISKCON, as the International Society for Krishna Consciousness likes to be known, is aware that there is a fine line between drawing attention to yourself and provoking active hostility from passers-by. The intention is that through dancing and chanting in public, potential converts may be attracted to the movement, and not to provoke an angry confrontation. Thus, ‘dwell time’ in a particular locality had to be judged carefully to avoid trouble. Michael Smith had proved particularly good at judging what the devotees could get away with, and that was why he was leading the saffron crocodile that afternoon.

Which was why, according to Willard Jones, former Llandudno lifeguard and lucky survivor, everyone had been surprised when they came to a halt outside J. Sheekey’s, and Michael Smith said he wanted to hear some noise. Still, making a noise and attracting attention was what they were on the street for, so they started making a noise.

‘A harmonious noise,’ said Willard Jones. ‘In this age of materialism and hypocrisy, no other form of spiritual realisation is as effective as the chanting of the maha-mantra. It is like the genuine cry of the child for his mother …’ He went on like this for some time.

What was not harmonious was the cowbell, which Willard Jones knew was a genuine cowbell because his father and brothers were genuine failing Welsh hill farmers. ‘If you’ve ever heard a cowbell,’ said Jones, ‘you’d realise that they are not designed to be harmonious.’