Читать книгу: «The Sepoy», страница 6
THE RAJPUT AND BRAHMAN
In the early days before the British Raj had spread North and West, there was a period when the Bengal Army was enlisted almost exclusively from the high-caste Hindu. In the campaigns against the Muhammadan princes the Mussalman sepoy, for reasons of expediency, was gradually weeded out. The Gurkha was unknown to Clive's officers; the day of the Sikh and Mahratta was not yet; the Dogra was undiscovered; there was a sprinkling of Pathan adventurers in the ranks and a few Jats and Rohillas; but, generally speaking, the Rajput and Brahman had something like a monopoly in military service.
The Rajputs, of course, are par excellence the military caste of Hindustan, and there is no more glorious page in the annals of chivalry than the story of that resistance to the successive waves of Moslem invaders. Three times the flower of the race were annihilated in the defence of Chitore. But they never yielded, for the Rajput would take no quarter. He was true to his oath not to yield; and when the odds against him offered no hope of victory, his only care was to sell his life dearly and to cut his way deep into the ranks of the enemy before he fell. The women, too, refused the dishonour of survival. Led by their queen and the princesses they passed into a sepulchre of flame. Others fought and fell beside their husbands and sons, and their courage was celebrated by the pen of Akbar, whose testimony to the spirit of the race does not fall short of the Rajput bards.
The Rajput of to-day does not hold the same pre-eminence in the army as did his ancestors. His survival in the land he held so bravely is due to the British, who only came in time to save the race, exhausted by centuries of strife, from conquest by more vigorous invaders. Yet it was on the Rajput and the Brahman more than on any other class of sepoy that we depended in our early campaigns. They fought with us against the French; they helped us to crush the Nawab of Oudh. They served with conspicuous gallantry in the Mahratta, Nepal, Afghan, and Sikh wars. They formed part of the gallant band that defended the Residency at Lucknow.7 And later in Egypt, Afghanistan, and Burma, they maintained the honour they had won. Had there been class regiments in those days the izzat of the Rajput and Brahman sepoy would have been higher than it is.
The Brahmans only enlist in two class regiments of the Indian Army. The type recruited is of magnificent physique; their breeding and pride of race is reflected in their cleanliness and smartness on parade. They are fine athletes, expert wrestlers, and excel in feats of strength; and they have a high reputation for courage. Unhappily they have seen little service since the class system was introduced, and so have not had the opportunity of adding to a distinguished record.
For various reasons the Rajput does not enlist so freely in the Indian Army as his proud military traditions might lead one to expect. The difficulties of recruiting are greatest among the classes which should provide the best material. The difference of quality among Rajput sepoys is to a large extent determined by the locality of enlistment. Those from Rajputana and the neighbouring districts of the Punjab as a rule rank higher than recruits from the United Provinces and Oudh. The western Rajputs, generally of purer blood, are not so fastidious about caste, while farther east, especially Benares way, the Rajput is inclined to become Brahmanised. Brahmanism, whatever its merits, is not a good forcing ground for the military spirit. Exclusiveness is the bane of "the twice-born," especially in war. On service the essentials of caste are observed among Rajputs and Brahmans as fastidiously as in peacetime, only a certain amount of ceremonial is dispensed with. At ordinary times the high-caste Hindu when he is away from home prepares his own dinner and eats it alone. Before cooking he bathes. Complete immersion is prescribed, preferably in natural running water. Where there is no stream or pool he is content with a wash down from a bucket; and as he washes he must repeat certain prayers, facing the east. While eating he wears nothing but his dhoti (loin cloth) and sacred thread; the upper part of his body and his feet are bare. A small square is marked off for cooking. This is called the chauka. It is smoothed and plastered over, or lepai-ed as he calls it, with mud, or cowdung when available. Should anyone not of the caste touch the chauka after it has been prepared, all the food within its limits is defiled and must be thrown away.
There are two distinct kinds of food, kachi which is cooked in ghi, and pakhi which is cooked in water. Kachi may be eaten only at the chauka; but happily for the sepoy pakhi may be carried about and eaten anywhere; otherwise caste would completely demobilise him. Amongst Brahmans the caste convention of cooking their own food and eating it alone dies hard; and I know a Rajput class regiment in which it took ten years to introduce the messing system. Company cooking pots were accepted at first, but with no economy of space or time; for the vessels were handed round and each man used them to cook his own food in turn. The Brahmans are even more fastidious. I remember watching a class regiment at their meal in the Essin position; their habit of segregation had spread them over a wide area. Each man had ruled out his own pitch, and a Turk would have taken the battalion for a brigade. Only in the case of near relatives will two men sit at the same chauka. In spite of the cold, one or two of them were naked except for the loin cloth. The others wore vests of wool, which (apart from the loin cloth) is the one and only material that Brahmans may wear at meals. All had first bathed and changed their dhoti according to the prescribed rites, and carried water with them to wash off any impurity from their feet when they entered the chauka.
There are many prescribed minutiæ of ritual which vary with each sect and sub-tribe, but these are the main inhibitions. Even on service the Hindu preserves the sanctity of the chauka, and if not a Brahman, takes with him a Brahman cook, relaxes nothing in regard to the purity of his water from contamination by the wrong kind of people, and would rather starve than eat meat killed in an unorthodox way. The mutton or goat that the Mussalman eats must be slain by the halal or the stroke at the throat, and the mutton the Sikh or Hindu eats by the jatka or stroke at the back of the neck. The most elaborate precautions were taken in France and were observed in Mesopotamia and elsewhere, to keep the two kinds of meat separate. There was once a complaint that the flies from the Muhammadan butchery settled on the meat prepared for the Hindus, and the two slaughterhouses were accordingly removed farther apart. Orthodoxy in this point is no mere fad, but a genuine physical need born of centuries of tradition. The mere sight of the wrong kind of meat is nauseating to the fastidious, and in cases where it is not physically nauseating, toleration would be extremely bad form. I think the story has already been told of the Gurkha subadar on board the transport between Bombay and Marseilles who, when asked if his men would eat frozen meat, replied, after consulting them, "Sahib, they will have no objection whatever, provided one of them may be permitted each day to see the animal frozen alive."
On service, of course, as on pilgrimages under hard climatic conditions, there are dispensations in the ceremonial, though not in the essentials, of caste. Brahmans have fought for us from Plassey to the present day and their fastidious personal cleanliness has contributed to the smartness and discipline of the Indian Army. In early days, when the ranks of the Bengal regiments were filled almost entirely with high-caste Hindus, orthodoxy was maintained in spite of all the rigours of war. To-day little has changed. Bathing when the nearest water is an icy glacier stream is not indulged in now on a frontier campaign; and where there is no water at all the sepoy does not lose caste by the neglect of his ablutions. The Rajput as a rule will eat his meals with his boots and clothes on, as he has done no doubt whenever he has been under arms since the Pandavas and Kouravas fought at Delhi.
The fastidious caste ceremonial is discouraged in the Indian Army. It leads to complications at all times, especially on a campaign; and a good Commanding Officer prides himself on his men's common sense and adaptability to environment. Yet there have been occasions, even among sepoys, when ritual and caste exclusiveness have been turned to disciplinary uses. Here is a story which is very much to the point. The first scene of this little drama was played in Egypt; the last on the banks of the Tigris.
There was a company of Rajputs somewhere in the neighbourhood of Suez, which contained a draft of very raw recruits. Three of these youngsters and a particularly callow lance-naik were holding a picquet on the east bank of the canal when they lost their heads. One of them blazed off at a shadow. He was frightened by the tamarisk bushes in the moonlight, and thought they were Turks' heads. A panic set in. All four blazed into the scrub, threw down their rifles, bolted as if the devil were behind them, and were only held up by the barbed wire of their own outpost. The jiwans were notoriously wild and jungly, and everything that a recruit should not be. They had never left their village save for a few months' training before they embarked on the transport in Bombay. A certain allowance might be made for stupidity and bewilderment, sufficient in the case of extreme youth to waive the death penalty. Had it been a moving campaign; had the regiment been in actual contact with the enemy, these young men would have been "for the wall." There is nothing else to do when soldiers go the wrong way. The O.C. and the Adjutant were considering how to deal with them when the Subadar-Major entered the orderly room. The man was a veteran, with a double row of ribbons on his breast, and he had never let the regiment down in all his service. He begged, as a special favour, that Rajput officers should be permitted to wipe out the stain. "Leave it to us, Sahib," he said: "we will put such an indignity on them, that there will not be a jiwan in the regiment who will shrink from bahadri8 again." The Colonel saw the wisdom of this. The Rajput izzat was at stake, and he knew his man. So the Indian officers of the regiment were deputed to deal with the case themselves, just as prefects at school take the law into their own hands and administer it with a much more deterrent effect than the headmaster with his cane. The jiwans were tapped on the head with a slipper, the last ignominy that can befall a Rajput. After such disgrace they could not enter the chauka and mess with their caste companions. That is to say, they were socially excommunicated until their honour was retrieved. For nearly eighteen months they lit their outcast fire and took their meals apart at a measured distance from the chaukas-at such a distance that no ray of contamination could proceed from them to it.
They were still under the ban when the regiment left Egypt and went to Mesopotamia. They did not go into action until the relieving column found themselves in the impasse before Kut. This was their first chance, and all four rehabilitated themselves. Two died honourably, one of them inside the enemy's trenches killed by a Turkish grenadier; one was awarded the Indian Order of Merit; and the lance-naik degraded was promoted to naik. He was in the rearguard covering the retirement until dark, and it was noticed that he laid out all his cartridge cases as he fired, keeping them nicely dressed in a neat little heap, as had been well rubbed into him on parade. I am told that there is much promise in this jiwan. And it must be admitted that the caste instinct with all its disabilities made a man of him. Breeding brought into contact with regimental tradition gives the sense of noblesse oblige, and deference is the birthright of the twice-born. Thus the Brahman of Oudh, tried and proved in a wrestling match or a tug-of-war, thinks himself as good a man in a scrap as the most fire-eating Turk; and the assumption is all on the credit side.
Rajput pride is at the bottom of the saddest story of a sepoy I have ever heard. The man was not a Rajput of the plains, but a hillman of Rajput descent, as brave a man as any in a battalion whose chivalry in France became a household word. After two days' incessant fighting with a minimum of rest at night, he fell asleep at his post. On account of his splendid service, and his exhaustion at the time, which was after all the tax of gallantry, the death penalty was commuted, and the man was sentenced to thirty lashes. He would much have preferred death. However, he took the lashes well, and there was little noticeable change in him afterwards beyond an increase of reserve. He went about his work as usual, and was in two or three more actions, in which he acquitted himself well. After a complete year in France, the battalion was moved to Egypt, where they stayed five months. Then came the welcome news that they were returning home. On the afternoon of the day he disembarked at Bombay the Rajput shot himself. He had chosen to live when there was work to do and death was his neighbour every day; now, when he might have lived, and when he was a bare three days from his family and home, he chose to die. The British officers tried to find out from the men what had driven him to it. But the sepoys were very silent and reticent. All they would say was that it was "on account of shame."
The boy who commanded his platoon, and who had been shooting with him in his district before the war, knows no more than I the processes of his mind. He is inclined to think that he decided at once, immediately after sentence had been executed, to destroy himself when his regiment returned. Or he may have turned it over in his mind day and night for more than a year, and in the end the sight of Hindustan resolved him. When the idea of home became real and imminent, the thought became unendurable that he should be pointed at in the village street as the man who had been whipped. In one case there is heroism; in the other a very human weakness; and in either case a tragedy of spirit that reveals the intensity of pride which is the birthright of the "twice-born."
THE GARHWALI
The Garhwalis' début in Mesopotamia was worthy of their inspiring record in France. It was at Ramadie. They made the night march on September 27th, 1916, marched and fought all the 28th, and on the morning of the 29th carried the Aziziyah and Sheikh Faraja Ridges at the point of the bayonet, in an advance of 1500 yards under frontal and enfilade fire. The Sheik Faraja ridge was their objective. But this was not enough. The bridge of the Aziziyah Canal lay beyond, a point of vantage, for over it all guns or wheeled transport that escaped from Ramadie would have to pass. Feeling that they had rattled the Turk, that his tail was down, and that it was a moment when initiative might turn the scale, they pushed on another thousand yards over open ground, "as bald as a coot," crossed a deep nullah, seized the bridge, scuppered the teams of three Turkish guns, captured them, and accepted the surrender of a Turkish General and two thousand men.
Of course there was a lot of luck in it, but it was the luck that gallantry deserves and wins for itself and turns to account. The Turk was cornered and hemmed in with the cavalry astride the Aleppo road to the west, the Euphrates at his back and no bridge, and our infantry pressing in on the south and the east. But it was a wide front and our line was thin; by the time that they had reached the Canal the three assaulting companies were a bare hundred strong, and if the Turk had had the heart of the Garhwalis he would have rolled them up.
Standing by the captured guns, with the stalwart Turks coming in submissively all round, as if the surrender of the Anatolian to the Garhwali were a law of nature and a preordained thing, a subadar of the regiment turned modestly to his lieutenant and said, "Now it is all right, Sahib. I had my fears about the young men. They knew so little and were untried. Now we may be assured. They will stand."
When the battalion made the night march on September 27th, exactly two years and two days had passed since they had fought their last action in France; and they had seen more than one incarnation. The Subadar might well be anxious. The regiment had a large proportion of recruits, and they had a tall record to preserve. For the "gharry-wallah," or Indian cabby, as he is familiarly called, though he has never driven anything but the Hun-and the Turk, leapt into fame at Festubert, and has never lost an iota of his high repute. Before the war his name was unknown to the man in the street. The first battalion of the 39th Garhwal Rifles was raised in 1887-the second in 1901, and they had seen little service till France. Yet the Garhwali had always been a fighting man. He enlisted in the Gurkha regiments before the class battalions were formed, and his prowess helped to swell their fame, though one heard little or nothing of him. He was swallowed up and submerged in the Gurkha, and did not exist as a race apart. When at last the class regiments came into being he had to wait thirty years for his chance. But his officers knew him and loved him, and were confident all the while that his hour of recognition would come.
It came at Festubert, when the first battalion attacked and recaptured the lost trenches. Regiment after regiment had driven in the most determined counter-attacks across a thousand yards of snow-covered ground, and every assault had been withered up by the enemy's fire. The Garhwalis got in on the flank, working along trenches held by our own troops to the left of those captured by the Germans. They carried traverse after traverse, and the taking of every traverse was as the taking of a fort. At first they had a bagful of "jampot" bombs hastily contrived by the Sappers-it was long before the days of Mills and Stokes and other implements of destruction; but the bombs soon gave out, and for the long stretch of trench, 300 yards or more, it was nothing but rifle and bayonet work. A few men would leap on the parapet and parados at each traverse, and then the party in the trench would charge round the traverse and dispatch the garrison with the bayonet until the whole line was in our hands. These are familiar tactics to-day, but trench warfare was then in its infancy, and it fell to the Garhwalis to give the lead and point the way. The gallant Naik Dewan Singh Negi, who led his men round traverse after traverse and evicted the Hun, was awarded the V.C.
That was in the last week of November, 1914. For the next few months the Garhwalis were tried and proved every day. Neither the severe conditions of the winter, nor the strange and terrible phenomena of destruction evolved in the new Armageddon, could damp his fighting spirit. But it was on the 10th March, 1915, when the two battalions "went over the top" at Neuve Chapelle, that the name of Garhwal, no longer obscure, became a name to conjure with in France. Ever since that day the Garhwali has stood in the very front rank in reputation among the fighting classes of the Indian Army. The 1st Battalion charged a line of trenches where the wire was still uncut. Every British officer and nearly every Indian officer in the attacking line was killed, but the men broke through the wire, bayoneted the garrison of the trench, and hung on all that day from 8 a.m. to 6 p.m. with no Sahib in command. The C.O. and Adjutant were both wounded, and at nightfall two officers were sent across from the 2nd Battalion, who had got through with less severe loss, to help the shattered remnants of the 1st. They hung on all that night and the next day, and beat off a heavy counter-attack on the morning of the 12th. Rifleman Gobar Singh was awarded the V.C. for his day's work on the 10th, when he led the front line bayoneting the Hun, but the gallant sepoy never lived to wear his award.
The Garhwali subadar who went over the field with us after the Ramadie fight, said to his officer that the regiment had not had such a day since the "charge-ki-din." The 10th of March at Neuve Chapelle is remembered by the Garhwali as "the day of the charge." For them it is THE day. Even Ramadie will not wipe it out with all its fruits of victory. For the regiment was put to a grimmer test at Neuve Chapelle, and the reward in the measure of honour could not possibly be surpassed. Still it was good to see that the new lot was as staunch as the first. They are a modest-looking crowd, some of the youngest mere boys without a wrinkle on their faces. The veterans reminded me very much of Gurkhas, but more of the Khas Ghurka, who is half a Rajput, than of the Magar or Gurung. The Garhwalis, like the Dogras, are direct descendants of the Rajputs who cut out kingdoms for themselves in the hills centuries ago. There is no Mongol blood in them, save in the case of intermarriage with Nepal. They are a distinct race, yet being hillmen and neighbours, they naturally have much in common with the Gurkha, in habit as well as look. They have the cheerfulness and simplicity of the Gurkha, and the same love of a scrap for its own sake, and, what is more endearing, the same inability to grow up. They are always children. They care nothing for drill books and maps, and as often as not hold them upside down. But they see red in a fight, and go for anything in front of them. Both battalions would have been wiped out a dozen times had it not been for their British officers.
There is in build a great deal in common between the Gurkha and Garhwali, and confusion is natural in the uninitiated. It is not only that both are hillmen, belong to rifle regiments, and wear slouch or terai hats; the Garhwali is in appearance a cross between the Dogra and the "Ghurk." He has the close-cropped hair, the "bodi" or topknot, the hillman's face, and you will find in the veterans the same tight-drawn lines under the eye that bespeak stiffening in a hard school and give them a grim and warlike look. But the British officer in a Garhwali regiment naturally resents the swallowing of the small community, with its honour, prestige, individuality and all, by the great. The Garhwali, he argues, has at least earned his right to a separate identity now, and he is jealous of the overshadowing wing.
Ramadie was a great day for him. The Garhwalis did not win the battle, but they reaped the rich field by the bridge alone. Other regiments did splendid work that day, and the officer who showed me over the ground was afraid that I should forget them in "booming his show." "It was just our luck," he explained, "that we happened to be there." Most of the 90th Punjabis had side-tracked to the right to take Unjana Hill, while the rest of the brigade swept on and cleared the Sheikh Faraja Ridge. To gain the Aziziyah Canal the Garhwalis changed direction and bore off to the left. Other companies came up afterwards, but when the Garhwalis reached the bridge they were unsupported. They took the bridge, the guns, the 2000 prisoners, the Turkish General,9 alone. As for the prisoners, "It was not so much a capture," the officer explained to me modestly, "as a surrender to the nearest troops, and we happened to be there."
I had watched them in the distance, black specks on the sand, but it was not until I went over the field with them the next day, and they fought the battle again, that I realised what they had done. As the Garhwalis charged over the open from Sheikh Faraja Ridge, the three guns in front of them, firing point-blank over their sights, poured in shrapnel, raking the ground, churning up the sand in a deadly spray. Halfway across there was a deep dry nullah, with steep banks and a few scattered palms on the other side. It was an ideal place to hold, but the enemy were slipping away. In a moment the Garhwalis were in the nullah, clambered up the opposite bank, and had their Lewis-gun trained on the gun teams at 400 yards. The Turkish gunners died game, and in the Garhwalis' last burst over the flat not a man fell. They rushed the palm-clump to the right of the guns and the guns, which were undefended with their dead all round. The three pieces were intact. The Turks had no time to damage them. The horses were all saddled up in the palms, with the ammunition limbers, officers' charges, mules and camels. Very quickly the Garhwalis dug a pothook trench round the guns and palm-clump, watched eagerly for the supports, and waited for the counter-attack which surely must come. The three assaulting companies were a bare hundred strong now, and behind the mud walls five hundred yards in front of them, though they did not know it, lay the Turkish General and 2000 of his men. But the silencing of the guns was the beginning of the collapse. The Turks knew the game was up. The iron ring we were drawing round them, their unsuccessful sortie against the cavalry in the night, had taken the heart out of them. No doubt they thought the Garhwalis the advance-guard of a mighty host.
White flags appeared on the mud wall in front. A small group of Turks came out unarmed. Eight men were sent to bring them in. Then a "crocodile" emerged from the nullah. "I've seen some crocodiles," a very junior subaltern said to me, "but I have never seen one which bucked me like that." The monster grew and swelled until it assumed enormous proportions. One could not see whence each new fold of the beast proceeded. It was like dragon seed conjured up out of invisibility in the desert by a djinn. But it was a very tame dragon and glad of its captivity. And there was really something of a miracle in it, – the kind of miracle that happens in a legend or at the end of a fairy tale, where the moral is pointed of the extraordinary rewards that befall all the young who are single-minded and unafraid. Half an hour after the crocodile had collected its folds Ahmed Bey, the Turkish General, was discovered in a neighbouring house, and surrendered to a young British officer of the company.
When they saw the Turkish General coming in, all the jiwans (young men) must have thought of the "charge-ki-din," the day of honour of which they had inherited the tradition but not the memory, and wished they had been there too.
