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 bahadri[[8]] 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.