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 RAJPUT.
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.