The Jim Corbett Omnibus, Volume 1

by Jim Corbett

  My men were as interested in the lights as I was, and as the river below us flowed without a ripple and the night was still, I asked them if they could hear voices or any other sounds—the distance across was about a hundred and fifty yards—but they said they could hear nothing. Speculation as to what was happening on the opposite hill was profitless, and as we were tired out after our strenuous day the camp was soon wrapped in slumber. Once during the night a ghooral sneezed in alarm on the cliff above us, and a little later a leopard called.

  A long march and a difficult climb lay before us. I had warned my men that we would make an early start, and light was just showing in the east when I was given a cup of hot tea. Breaking camp, when only a few pots and pans had to be put away and a camp bed dismantled, was soon accomplished. As the cook and my Garhwalis streamed off in single file down a goat track into a deep ravine, which in Collier’s day had been spanned by an iron bridge, I turned my eyes to the hill on which we had seen the lights. The sun was not far from rising, and distant objects were now clearly visible. From crest to water’s edge and from water’s edge to crest I scanned every foot of the hill, first with my naked eyes and then with field glasses. Not a sign of any human being could I see, or, reverting to my first theory, was there any smouldering wood, and it only needed a glance to see that the vegetation in this area had not been burnt for a year. The hill was rock from top to bottom, a few stunted trees and bushes growing where roothold had been found in crack or cranny. Where the lights had appeared was a perpendicular rock where no human being, unless suspended from above, could possibly have gone.

  Nine days later, my mission to the hill people accomplished, I camped for a night at Kaladhunga. For a lover of nature, or for a keen fisherman, there are few places in Kumaon to compare with Kaladhunga. From the bungalow Collier built when extracting the timber Nepal gave India, the land slopes gently down in a series of benches to the Sarda river. On these benches, where crops grew in the bygone days, there is now a luxuriant growth of grass. Here sambhar and chital are to be seen feeding morning and evening, and in the beautiful forests behind the bungalow live leopards and tigers, and a wealth of bird life including peafowl, jungle fowl, and kalega pheasants. In the big pools and runs below the bungalow some of the best fishing in the Sarda river is to be had, either on a spinning rod with plug bait or on a light rod with salmon fly or fly spoon.

  At crack of dawn next morning we left Kaladhunga, Ganga Ram taking the mountain track to Purnagiri and the rest of us the shorter way through the Sarda gorge. Ganga Ram’s mission—which would entail an additional ten-miles walk—was to present our thank-offerings to the sacred Purnagiri shrine. Before he left me I instructed him to find out all he could, from the priests who served the shrine, about the lights we had seen when on our way up to Talla Des. When he rejoined me that evening at Tanakpur he gave me the following information, which he had gleaned from the priests and from his own observations.

  Purnagiri, dedicated to the worship of the Goddess Bhagbatti and visited each year by tens of thousands of pilgrims, is accessible by two tracks. These, one from Baramdeo and the other from Kaladhunga meet on the northern face of the mountain a short distance below the crest. At the junction of the tracks is situated the less sacred of the two Purnagiri shrines. The more sacred shrine is higher up and to the left. This holy of holies can only be reached by going along a narrow crack, or fault, running across the face of a more or less perpendicular rock cliff. Nervous people, children, and the aged are carried across the cliff in a basket slung on the back of a hillman. Only those whom the Goddess favours are able to reach the upper shrine; the others are struck blind and have to make their offerings at the lower shrine.

  Puja (prayer) at the upper shrine starts at sunrise and ends at midday. After this hour no one is permitted to pass the lower shrine. Near the upper and more sacred shrine is a pinnacle of rock a hundred feet high, the climbing of which is forbidden by the Goddess. In the days of long ago a sadhu, more ambitious than his fellows, climbed the pinnacle with the object of putting himself on an equality with the Goddess. Incensed at his disregard of her orders, the Goddess hurled the sadhu from the pinnacle to the hill on the far side of the snow-fed river. It is this sadhu who, banished forever from Purnagiri, worships the Goddess two thousand feet above him by lighting lamps to her. These votive lights only appear at certain times (we saw them on 5 April) and are only visible to favoured people. This favour was accorded to me and to the men with me, because I was on a mission to the hillfolk over whom the Goddess watches.

  That in brief was the information regarding the light which Ganga Ram brought back from Purnagiri and imparted to me while we were waiting for our train at Tanakpur. Some weeks later I received a visit from the Rawal (High Priest) of Purnagiri. He had come to see me about an article I had published in a local paper on the subject of the Purnagiri lights, and to congratulate me on being the only European ever to have been privileged to see them. In my article I gave the explanation for the lights as I have given it in these pages, and I added that if my readers were unable to accept this explanation and desired to find one for themselves, they should bear the following points in mind:

  The lights did not appear simultaneously.

  They were of a uniform size (about two feet in diameter).

  They were not affected by wind.

  They were able to move from one spot to another.

  The High Priest was emphatic that the lights were an established fact which no one could dispute—in this I was in agreement with him for I had seen them for myself—and that no other explanation than the one I had given could be advanced to account for them.

  The following year I was fishing the Sarda with Sir Malcolm (now Lord) Hailey, who was Governor of the United Provinces at the time. Sir Malcolm had seen my article and as we approached the gorge he asked me to point out the spot where I had seen the lights. We had four dhimas (fishermen) with us who were piloting the sarnis (inflated skins) on which we were floating down the river from one fishing stand to the next. These men were part of a gang of twenty engaged by a contractor in floating pine sleepers from the high-level forests in Kumaon and Nepal to the boom at Baramdeo. This was a long, difficult, and very dangerous task, calling for great courage and a thorough knowledge of the river and its many hazards.

  Below the shelf blasted out of the cliff by Collier, on which my men and I had spent the night when on our way up to Talla Des, was a narrow sandy beach. Here the dhimas at my request brought the samis to the bank, and we went ashore. After I had pointed out where the lights had appeared, and traced their movements on the hill, Sir Malcolm said the dhimas could possibly provide an explanation, or at least throw some light on the subject. So he turned to them—he knew the correct approach to make to an Indian when seeking information and could speak the language perfectly—and elicited the following information. Their homes were in the Kangra Vallev where they had some cultivation, but not sufficient to support them. They earned their living by floating sleepers down the Sarda river for Thakur Dan Singh Bist. They knew every foot of the river as far down as Baramdeo, for they had been up and down it countless times. They knew this particular gorge very well, for there were backwaters in it that hung up the sleepers and gave them a great deal of trouble. They had never seen anything unusual in this part of the river in the way of lights, or anything else.

  As he turned away from the dhimas I asked Sir Malcolm to put one more question to them. Had they in all the years they had been working on the Sarda ever spent a night in the gorge? Their answer to this question was a very emphatic No! Questioned further they said that not only had they never spent a night in the gorge but that they had never heard of anyone else ever having done so. The reason they gave for this was that the gorge was haunted by evil spirits.

  Two thousand feet above us a narrow crack, worn smooth by the naked feet of generations upon generations of devotees, ran for fifty yards across a perpendicular rock cliff where there was no h
andhold of any kind. In spite of the precautions taken by the priests to safeguard the lives of pilgrims, casualties while negotiating that crack were heavy until H. H. The Maharaja of Mysore provided funds a few years ago for a steel cable to be stretched across the face of the cliff, from the lower shrine to the upper.

  So there well might be spirits at the foot of that cliff but not, I think, evil ones.

  III

  Now to get back to my story.

  Ganga Ram, who could cover the ground as fast as any man in Kumaon, had stayed back with me to carry my camera, and we caught up with the cook and the six Garhwalis two miles from where we had spent the night. For the next six hours, we walked with never a pause, at times through dense forests and at times along the bank of the Sarda river. Our way took us through Kaladhunga and through Chuka to the foot of the mountain, on the far side of which was our objective, the hunting grounds of the Talla Des man-eater. At the foot of the mountain we halted for two hours—to cook and eat our midday meal—before essaying the four-thousand-foot climb.

  In the afternoon, with the hot April sun blazing down on our backs and without a single tree to shade us, we started on one of the steepest and most exhausting climbs my men and I had ever undertaken. The so-called road was only a rough track which went straight up the face of the mountain without a single hairpin bend to ease the gradient. After repeated and many halts we arrived at sunset at a little hamlet, a thousand feet from the crest. We had been warned at Chuka to avoid this hamlet, for, being the only inhabited place on the southern face of the mountain, it was visited regularly by the man-eater. However, man-eater or no man-eater, we could go no farther, so to the hamlet—which was a few hundred yards from the track—we went. The two families in the hamlet were delighted to see us and after we had rested and eaten our evening meal, my men were provided with accommodation behind locked doors, while I settled down on my camp bed under a tree that sheltered the tiny spring which provided the two families with drinking water, with a rifle and a lantern to keep me company.

  Lying on my bed that night I had ample time to review the situation. Instructions had been issued by Bill Baynes to headmen of villages not to disturb any human or other kills, pending my arrival. The boy the peshkar of Tanakpur had told me about, had been killed on the fourth and it was now the night of the sixth. Since leaving the train at Tanakpur we had not spared ourselves in an effort to try to get to the scene of the killing with as little delay as possible. I knew the tiger would have eaten out his kill before our arrival and that, if he was not disturbed, he would probably remain in the vicinity for a day or two. I had hoped when leaving camp that morning that we would reach our destination in time to tie out one of the young buffaloes, but the climb up from the Sarda had been too much for us. Regrettable as the loss of one day was, it could not be helped, and I could only hope that if the tiger had moved away from the scene of his kill, he had not gone far. One of the disadvantages I had to contend with was that I did not know this part of Kumaon. The tiger had been operating for eight years and had made one hundred and fifty human kills, so it was reasonable to assume he was working over a very large area. If contact with him was once lost it might be weeks before it could again be made. However, worrying over what the tiger had done, or what he might do, was profitless, so I went to sleep.

  I was to make an early start and it was still quite dark when Ganga Ram roused me by lighting the lantern which had gone out during the night. While breakfast was being got ready I had a bath at the spring, and the sun was just rising over the Nepal mountains when, having cleaned and oiled my .275 Rigby Mauser rifle and put five rounds in the magazine, I was ready to start. Inter-village communication had been interrupted by the man-eater and the two men in the hamlet had not heard about the tiger’s last kill, so they were unable to give me any information as to the direction, or the distance, we would have to go. Not knowing when my men would get their next meal I told them to have a good one now and to follow me when they were ready, keeping close together and selecting open places to sit down in when they wanted to rest.

  Rejoining the track up which we had laboured the previous evening, I halted for a spell to admire the view. Below me the valley of the Sarda was veiled in shadow and a wisp of mist showed where the river wound in and out through the foothills to emerge at Tanakpur. Beyond Tanakpur the eye could follow the river as a gleaming silver ribbon, until lost to sight on the horizon. Chuka was in shadow and partly obscured by mist, but I could see the path winding up to Thak, every foot of which I was to know when hunting the Thak man-eater ten years later. Thak village, gifted hundreds of years ago by the Chand Rajas of Kumaon to the priests who see the Purnagiri shrines, was bathed in the morning sun, as was also the pinnacle of Purnagiri.

  Twenty-five years have come and gone since I turned away from that view to complete the last stage of my journey to Talla Des—a long period, in which much has happened. But time does not efface events graven deep on memory’s tablets, and the events of the five days I spent hunting the man-eating tiger of Talla Des are as clear-cut and fresh in my memory today as they were twenty-five years ago.

  On the far side of the hill I found the track that I was on joined a quite good forest road some six feet wide, running east and west. Here I was faced with a dilemma, for there were no villages in sight and I did not know in which direction to go. Eventually, on the assumption that the road to the east could only take me out of my way as far as the Sarda, I decided to try it first.

  Given the option of selecting my own time and place for a walk anywhere, I would unhesitatingly select a morning in early April on the northern face of a well-wooded hill in the Himalayas. In April all Nature is at her best; deciduous trees are putting out new leaves, each of a different shade of green or bronze; early violets, buttercups, and rhododendrons are giving way to later primulas, larkspurs, and orchids; and the birds—thrushes, babblers, minivets, tits, and a host of others—that migrated to the foothills for the winter are back on their nesting grounds and vie with each other in their joyous mating songs. Walking carefree and at ease in a forest in which there is no danger, only those objects and sounds which please the senses are looked at and listened to with any degree of attention, and all the other less-arresting sights and sounds blend together to form a pleasing whole. When there is danger from a man-eating tiger, however, the carefree feeling gives way to intense awareness.

  Danger not only adds zest to all forms of sport, it also tends to sharpen the faculties and to bring into focus all that is to be seen and heard in a forest. Danger that is understood, and which you are prepared to face, does not detract in any way from pleasure. The bank of violets does not lose any of its beauty because the rock beyond it may shelter a hungry tiger, and the song of the black-headed sibia, poured out from the topmost branch of an oak tree, is none the less pleasing because a scimitar-babbler at the foot of the tree is warning the jungle folk of the presence of danger.

  Fear may not be a heritage to some fortunate few, but I am not of their number. After a lifelong acquaintance with wildlife I am no less afraid of a tiger’s teeth and claws today than I was the day that a tiger shooed Magog and me out of the jungle in which he wanted to sleep. But to counter that fear and hold it in check I now have the experience that I lacked in those early years. Where formerly I looked for danger all round me and was afraid of every sound I heard, I now knew where to look for danger, and what sounds to ignore or pay special attention to. And, further, where there was uncertainty where a bullet would go, there was now a measure of certainty that it would go in the direction I wanted it to. Experience engenders confidence, and without these two very important assets the hunting of a man-eating tiger on foot, and alone, would be a very unpleasant way of committing suicide.

  The forest road I was walking on that April morning ran through an area in which a man-eating tiger was operating and had been used by the tiger frequently, as was evident from the scratch marks on it. In addition to these marks, none of wh
ich was fresh enough to show the pugmarks of the tiger which had made them, there were many tracks of leopard, sambhar, bear, kakar, and pig. Of birds there were many varieties, and of flowers there was great profusion, the most beautiful of which was the white butterfly orchid. These orchids hang down in showers and veil the branch or the trunk of the tree to which their roots are attached. One of the most artistic nests I have ever seen was that of a Himalayan black bear, made in a tree on which orchids were growing. A big oak tree had snapped off, either by weight of snow or in a storm, some forty feet above ground. Where the break had taken place a ring of branches, the thickness of a man’s arm, had sprouted out at right angles to the trunk. Here moss had grown and in the moss butterfly orchids had found root-hold. It was here among these orchids that a bear had made its nest by bending over and pressing down the branches on to the broken-off tree trunk. The trees selected by bears in which to make their nests are of the variety whose branches will bend without snapping. The nests have nothing to do with family affairs and I have seen them at altitudes of from two thousand to eight thousand feet. At the lower altitudes, to which bears descend during the winter months to feed on wild plums and honey, the nests give protection from ants and flies, and at the higher altitudes they enable the animals to bask undisturbed in the sun.

  When a road is interesting its length does not register on one’s consciousness. I had been walking for about an hour when the forest ended and I came out on a grassy ridge overlooking a village. My approach over the open ground was observed, and when I reached the village the whole population appeared to have turned out to greet me. I often wonder whether in any other part of the world a stranger whose business was not known, arriving unexpectedly at a remote village, would be assured of the same welcome and hospitality as he would receive at any village throughout the length and breadth of Kumaon. I was possibly the first white man who had ever approached that village alone and on foot, and yet, by the time I reached the assembled people, a square of carpet had been produced, a morha (rush seat) placed on it, and I had hardly sat down before a brass vessel containing milk was placed in my hands. A lifelong association with the hillfolk enables me to understand the different dialects that are spoken in Kumaon and, what is just as important, to follow their every thought. As I had arrived armed with a rifle it was taken for granted that I had come to rid them of the man-eater, but what was puzzling them was my arrival on foot at that early hour when the nearest bungalow at which I could have spent the night was thirty miles away.