"Look at the Arabs," he said. "Even the women carry a bigger load than you."
But the Santal was not abashed. He did not resent this reflection upon himself; it was the carrying power of his own women he defended. "Our women, too, carry much bigger loads than we do," he said ingenuously.
There is a curious reticence about names among the Santals. Husband and wife will not mention each other's names, not even when speaking of some one else bearing the same name. When receiving her allotment from a British officer the Santal woman has to call in a third person to name the absent husband. It would be a species of blasphemy to divulge the secret herself. There is a table of degrees of relationship in which the mention of names is taboo among the tribes, similar to the catalogue prohibiting intermarriage of kin in our Prayer Book. And, of course, it is quite useless to ask a Santal his age. Dates and sums of money are remembered by the knots tied in a string; but the birth date is not accounted of any importance. "How old are you?" the O. C. of the corps asked one of these bearded men of the woods. "Sahib," the Santal replied, after some puckering of the brow in calculation, "I am at least five years old."
There is one comfort the Santal misses when away from home. He must have his handi, or rice beer, or if not his handi, at least some substitute that warms his inside. They said they would make their own handi in Mesopotamia if we gave them the rice; but they discovered it could not be done. Either they had not the full ingredients, or their women had the secret of the brew. Hence the order for a tri-weekly issue of rum. Many of the Santals were once debarred from becoming Christians, fearing that the new faith meant abstention from the tribal drink.
This summer the Santals will be at home again, drinking their handi, looking after their crops and herds, reaping the same harvest, thinking the same thoughts, playing the same plaintive melodies on their pipes, as when Nebuchadnezzar ruled in Babylon. Three dynasties of Babylon, Assyria, Chaldea, and the Empire of the Chosroes, have risen and crumbled away on the soil where he is labouring now, and all the while the Santal has led the simple life, never straying far from the Golden Age, never caught up in the unhappy train of Progress. And so his peace is undisturbed by the seismic convulsions of Armageddon; he has escaped the crown that Kultur has evolved at Karlsruhe and Essen and Potsdam. At harvest-time, while the Aryan is still doing military duties, the Santal will be reaping in the fields. As soon as the crops are in, there is the blessing of the cattle, then five days and nights of junketing, drinking and dancing, bathing and sacrifice, shooting at a target with the bow, and all the license of high festival. Then after a month or two he will return to the fringe of the Great War, and bring with him his friends. He will fall to again, and take up his pick and shovel, the most contented man in Iraq.
THE INDIAN FOLLOWER
The Drabi and Kahar[[11]] are no longer followers. They are combatants and eligible for decorations, and their names appear in the columns of honour in the Army List, and occupy an increasing space. If cooks, syces, bhisties, bearers and sweepers were eligible too, their names would also appear; for the war has proved that chivalry exists under the most unlikely exteriors. A great deal has been written about the Drabi and the Kahar, and their indifference to danger. The nature of their work keeps them constantly under fire, whether they are bringing up rations to the trenches, or searching the ground for the wounded. The recognition of them as combatants is a belated act of justice, and one wishes that the devotion of the humbler menial classes could be recognised in the same way. One meets followers of the wrong kind, but the old type of Indian servant has increased his prestige in the war. Officers who did not know him before are impressed with his worth. He has shown courage in emergency, and, what is more, he has the British habit, only in the passive voice, of "slogging on."
One admires the Indian's impassivity under fire, and one is sometimes led into neglecting cover on account of it. It does not do for the Sahib to sneak along behind an A.T. cart when the Drabi is taking his chance with the mules in front. In France I heard an amusing story of a Sergeant-Major who had to thread a bombarded area much more slowly than his wont, on account of the sang-froid of a syce. An officer was taking an extra horse with him into Ypres at a time when the town was beginning to establish its reputation for unpleasantness, and he came in for a heavy bombardment. Besides the usual smaller stuff, seventeen-inch shells were coming over like rumbling trains, and exploding with a burst like nothing on earth. The officer wished he had left his second horse behind, and was wondering if it would be safe to send his syce back on the chance of his finding the new dump when he met the Sergeant-Major who was returning direct to it. The Sergeant-Major undertook to show the syce the way, and to look after him. When next the two met, the officer asked the Sergeant-Major if the syce had given him any trouble.
"Trouble, sir! He came along fast enough until we got to the pavé. Then he pulled up, and wouldn't go out of a walk. It was as nasty a mess-up as ever I've been in, but he wouldn't quit his walk."