by Amitav Ghosh
The worst part of it was that each day brought with it worrying signs of the one condition he thought he had been spared – pria-pism. It was a bitter irony that this disease had manifested itself only after he had forsworn its cause; no less was it an irony that the longer he abstained the more vigorously it asserted itself. On some nights it was as if his spuds were cooking in a kettle: to keep the lid on, with the pressure building up below, took a jaw-gritting effort, but he persisted, for to give in would be to capitulate, to acknowledge that he was indeed a congenital tug-mutton.
During the day he managed to keep the symptoms at bay by applying himself strenuously to his work. But even then, scarcely an hour passed during which his tackle did not stir in its stowage. The shape of a cloud would conjure up an image of a breast or a hip, and before he knew it his drawers would puff up like a spanker in a breeze. The sight of a boatwoman on the river, rowing a sampan or a paunchway, could bring on a situation in which he had to race off to find an apron to drape around his middle. One day, a glimpse of a goat, lazily grazing in the distance, evoked the curve of a woman’s thigh – and before he knew it his hawser was trying to bore a hawse-hole through the flap of his breeches.
That night he wept to think that an animal – a goat! – had produced such an effect on him: how much lower was it possible to fall?
When the khidmatgars brought him trays he would stare morosely at them, wondering whether they too had ever visited the Onanian isles. He would examine their faces for signs of the symptoms listed in the pamphlet: pimples, inflammations, rapid blinking, dark patches around the eyes and an unnatural pallor. On none of them were the signs so prominently visible as they were on himself. They had probably married early, he guessed, and would thus never have needed to resort to the solitary vice.
But even these inoffensive reflections were fraught with danger. One thought would lead to another and visions of the khidmatgars’ intimacies with their wives would flash through his head. The hairy hand that bore the tray would evoke the rounded shape of a breast; a calloused knuckle, on the fingers that gifted him a bowl of dumbpoke, would turn into a dark, swollen nipple – and all of a sudden his jib-boom would be a-taunt in his drawers and he would have to push his chair deeper under the table.
His condition being what it was, nothing was more terrifying to Zachary than the prospect of accidentally encountering Mrs Burnham. For this reason he spent all his time on the budgerow, hardly ever setting foot on shore. But one morning, in despair, he decided that confinement was making his condition worse and he forced himself to go for a walk.
As he marched along the riverbank, his head felt lighter than it had in many days. The twitching in his groin also began to abate – but still, as a precaution, he kept his eyes rigidly fixed on the ground. But his confidence grew as he walked and he began to look around more freely. And to his surprise, many sights that would have hoisted his mizzen just the day before – the bulge of a breast under a sari; a woman’s ankle, twinkling down the street – aroused not the faintest flutter.
As his assurance increased he let his eyes wander where they wished, allowing them to dwell, promiscuously, on voluptuous clouds and suggestively heaving trees. Finding no cause for concern he even ventured to pronounce the proscribed words: mullet, gullet and so on until he arrived finally at a full-throated ‘Paulette!’ – and still his foredeck remained perfectly ship-shape, with his tackle tightly snugged down.
He stopped and drew a breath that coursed euphorically through his body: it was as if he had been granted a reprieve, a cure! Turning around, he strolled joyfully back to the budgerow, and there, as if to confirm his exculpation, he found a visitor waiting.
It was Mr Doughty, bearing an invitation to the Harbourmaster’s Dance, a fancy-dress ball intended to raise money for the Mariners’ Mission in Calcutta: it was the custom to give away a few tickets to indigent but deserving young sailors.
Zachary understood that Mr Doughty had gone to some trouble to procure a ticket for him and thanked him profusely. ‘But the trouble is, Mr Doughty, I don’t have a costume.’
But Mr Doughty had thought of this too. ‘Oh, don’t you worry about that, my boy. I’ve got one for you – same thing I’ll be wearing. Why don’t you come over early and eat dinner with us that day? I’ll get you all kitted out – won’t cost a thing and you’ll enjoy yourself, I promise.’
Three
Every year at the start of winter, around the time that the festival of Naga Panchami was celebrated, a mela was held at the akhara where Kesri went to train. Along with all the usual fairground attractions, a special raised ring was prepared and wrestlers came from afield to test and prove themselves.
The mela lasted several days and attracted a great number of sepoys, jawans and other military men; thousands of them would converge on the shrine, along with hordes of naked Naga sadhus who came there from distant points in the Indian subcontinent. The festival was considered particularly auspicious for new recruits so it was arranged that Kesri’s brother, Bhim, would wait till it was over before leaving for Delhi with his cousin.
That year Kesri was in the open competition for the first time and much was expected of him. But his brother’s imminent departure, and the prospect of his indefinite detainment in the village, had so demoralized Kesri that he lost quite early, dashing the hopes of his guruji. This added to his misery and the next day he was scarcely able to drag himself out of bed. For once his father took pity on him and let him off from going to the fields.
Since Bhim was soon to depart for Delhi, this became an occasion for the family to gather in the angaan in front of their dwelling. Their mother sent out snacks, sweetmeats and sharbat while everyone lounged on charpoys in the shade of the mango tree.
Around mid-morning, as they were savouring the treats, a horse-cart was spotted in the distance, wheeling up the path that led to their straw-thatched home. Soon enough it became clear that the men in the carts were strangers. The food was swept away and the girls were sent inside. Ram Singh went to greet the visitors himself, with Kesri and Bhim on either side.
The first man to step out of the cart was of impressive, even intimidating appearance. His chest was as deep as a battle-drum and his hands were big enough to cover a brass thali. His upturned moustache glistened with wax, and his skin, which was the colour of ripening wheat, was burnished to a glow with mustard oil. Everything about his appearance and his manner – the taut mound of his belly, the heavy gold rings that dangled from his ears, the richly embroidered shawl around his shoulders – spoke of expensive tastes and voracious appetites. He gave his name as Bhyro Singh and said his village was near the town of Ghazipur, some sixty miles to the west of Nayanpur.
This put Ram Singh on his guard. The people of the area around Ghazipur were known to have close links with the British because many of them were employed by the Company’s opium factory. But Bhyro Singh did not look like a factory worker. Even though he was not in uniform, Ram Singh sensed that he belonged to the East India Company’s army. Nor was he mistaken: the visitor soon explained that he was a havildar in the ist battalion of the 25th Regiment of the Bengal Native Infantry – the famous ‘Pacheesi’. The three men who were with him were sepoys from his own battalion; they were on their way to join their paltan and had decided to stop at the Naga sadhus’ mela before proceeding to the regimental base at Barrackpore, near Calcutta. He had come, he said, to discuss a matter of some importance.
It turned out that Bhyro Singh was a recruiter who had heard of Kesri’s prowess as a wrestler; he had come in the hope of persuading him to join the East India Company’s army. When Ram Singh said that Kesri was not available for recruitment Bhyro Singh was taken aback; he was even more surprised when he learnt that his brother, Bhim, was soon to leave for Delhi to join the Mughal Badshah’s army.
But why, Ram Singhji? Bhyro Singh protested. The boy is young and you are his father. You should explain to him that Delhi is not what it used to be; a soldier who wan
ts to rise in the world needs to go to the East India Company’s capital – Calcutta. There is no army in Hindustan that can match the terms offered by the British.
How so?
This prompted Bhyro Singh to launch into a detailed listing of the advantages of the Bengal Native Infantry: while the basic pay might not be higher than in other armies – just six rupees a month – what counted was that the money was always delivered in full and on time. Besides, there were regular increments, with rank: a naik received a basic pay of eight rupees, a havildar ten, a jamadar fifteen, and a subedar thirty. Best of all, the salary was always paid on schedule: never once, in all his years with the Company, had Bhyro Singh known it to be delayed.
Tell me, Ram Singhji, of which other army in Hindustan can it be said that their soldiers are paid regularly? You know as well as I do that our rajas and nawabs purposely keep their salaries in arrears so they won’t desert. Such things are unheard of in the East India Company’s army.
And the battas!
The Company’s allowances were more generous, said Bhyro Singh, than those of any other army: they added up to almost as much again as the basic pay. There was a special batta for marching and another for campaign rations; still another for uniforms. As for booty taken in battle, the splitting of the spoils was always scrupulously fair. Why, after a major battle in Mysore, the English general had kept only half the loot for himself! The rest was divided fairly amongst the various ranks of officers and sepoys.
But that was still not the best of it, said the havildar. The Company Bahadur was the only employer in all of Hindustan that looked after its men even after they had left service. When they retired they were handed something called a ‘pension’ – a salary, of at least three rupees a month, that was paid to them for the rest of their lives. On top of that they could obtain land grants if they wanted. If wounded, they were provided with free medical care whenever they needed it.
Do you know of any employer in Hindustan that offers all this, Ram Singhji? Tell me, truthfully.
Ram Singh’s eyes widened but he parried by asking: What about accommodation? In Delhi they give their soldiers quarters to live. Does the Company do the same?
Bhyro Singh acknowledged that this was not the case at his own regimental base: instead every sepoy was given a hutting-allowance, to build his own shack.
But believe me, Ram Singhji, no one minds doing this because that way we can all live as we like, among our own kind.
Now, with the first seeds of doubt sprouting in his mind, Ram Singh began to voice other, more pressing objections to the Company’s service.
Say what you like, Bhyro Singhji, he said. But these Angrez firangis are beef-eating Christians. For Rajputs it can only bring shame on our families if we work for them. Isn’t it true that everyone who joins the Company’s paltans must eat unclean and forbidden things? That he must live side by side with men of all sorts, including the lowest?
The havildar burst out laughing.
Ram Singhji, he said, you are completely mistaken: the English care more about the dharma of caste than any of our nawabs and rajas ever did. There is not a sepoy in the Bengal Native Infantry who is not a Brahmin or a Rajput. And these are not impostors, trying to pass themselves off as twice-born: every sepoy’s caste is carefully checked, as is his body. As you know, in the old days the armies of Hindustan were like jungles – men went into them to hide, so that they could change their origins. After a few years of fighting ordinary julaha Muslims would pass themselves off as high-class Afghans, and half the men who called themselves Rajputs were just junglees and hill-people. Our badshahs and maharajahs put up with it because they were desperate for recruits. That is how it has been in Hindustan for hundreds of years: everything has become degenerate, people have forgotten the true dharma of caste and they do whatever they find convenient. But now at last things are being put right by the Angrezi Company. The sahibs are stricter about these matters than our rajas and nawabs ever were. They have brought learned men from their country to study our old books. These white pundits know more about our scriptures than we do ourselves. They are making everything pure again, just like it was in the days of the earliest sages and rishis. Under the sahibs’ guidance every caste will once again become like an iron cage – no one will be allowed to move one finger’s breadth, this way or that. Already the sahibs have done more to keep the lower castes in their places than our Hindu kings did over hundreds of years. In the gora paltan no one can join unless he is known to be of high caste, and no person of doubtful origin will last more than a couple of days. All our cooking we do ourselves or else we hire high-caste servants to do it for us. If we raise a question about any sepoy the officers will convene an inquiry at once. If there is anything doubtful about the man’s caste-status he is sent straight back to his village. Why, even the girls supplied by the Company, for our ‘red’ bazars, are always from high castes.
Bhyro Singh paused to let his host absorb what he had said.
I tell you, Ram Singhji, he continued, the Company has more respect for the dharma of caste than we do ourselves. Why, just listen to this: some time ago the English officers made a new rule that a bell had to be rung in our camp after every few hours. Of course none of us wanted to do the extra work so we said that it was against our custom for high-caste men to ring bells. And what do you think? Immediately they hired special bell-ringers to do the job! Do you think our nawabs and rajas would care at all about such things? If we told them we couldn’t ring bells they would have laughed and kicked us in the gaand.
Ram Singh was visibly impressed by these arguments but he continued to protest: But still, Bhyro Singhji, there’s no izzat in working for firangi beef-eaters.
But Muslims are beef-eaters too, aren’t they? Bhyro Singh countered. And that did not stop you from agreeing to send your son to the Mughal army in Delhi? To serve the Mussalman badshahs was always a matter of honour for our fathers and grandfathers. With the Company there is even more reason for pride, since the British are purifying Hindustan. For thousands of years everything in this land has declined and degenerated; people have become so mixed that you cannot tell them apart. Under the British everyone is kept separate, each with their own kind – the whites are with the whites and we are left to ourselves. They are the true defenders of caste, Ram Singhji, and if you have any thought of your son’s dharma you will send him to us.
But dharma is not just a matter of rules, Ram Singh objected. We are Rajputs and for us our worth, our maryada, lies in how we show our courage. No man can be a true warrior in the gora paltan – valour and skill count for nothing with them. Why, during the Battle of Assaye some of our best fighters went forward and challenged the enemy to send their bahadurs, for single combat. Do you know, not one man stepped out from the Company’s ranks? There was not one man in their entire army who was brave enough to be a real bahadur! Even though most of their sepoys were Hindustanis, like us, they had lost both honour and courage, izzat and himmat, after joining the Company’s army. Even we were ashamed for them.
A smile appeared on Bhyro Singh’s face. But Ram Singhji, he said, in a silky voice: Tell me, who won at Assaye?
Unable to think of a retort, Ram Singh hung his head.
Bhyro Singh’s smirk widened: The old ways of fighting may have been good for making heroes and bahadurs, Ram Singhji, but they didn’t always win wars. And that’s the thing with the English way of fighting – it does not depend on heroes. The Company’s army is not made up of a great number of bahadurs: the whole army fights like a single brave warrior. That is why people speak of the ‘Company Bahadur’. The entire army is like one man, one body, obeying a single head; every Company sepoy has to learn this by doing drills. Everyone has to obey the one above him, right to the very top. No one can ever refuse to follow orders or he will be shot. It is not like our Hindustani armies, which are made up of men whose main loyalty is to the sardar who pays them – and if that sardar takes a bribe they will all go off wit
h him. Our Angrez officers understand this very well, and before every battle they send the baniyas to offer bribes to the sardars of the other armies. Almost always it happens that three or four of them accept, and then they either ride away or they stand aside during the fighting. Isn’t it true that this is what happened at Assaye?
Yes, said Ram Singh. It cannot be denied. But that wasn’t the only reason the Angrez army won. They had better cannon than us. Better bundooks too.
Exactly! said Bhyro Singh. Unlike our Hindustani rajas and nawabs, the Angrezes are always studying and making changes. Every year their cannon get better and better. They are always looking to make improvements in their weapons and they don’t allow anything to get in the way of that.
Cutting himself short, Bhyro Singh jumped to his feet: Here, let me show you something.
He went to the horse-cart, which was tethered nearby, and came back with two swords, both sheathed in their scabbards. One of the swords was curved and the other straight; he placed them both on a charpoy, and seated himself beside them.
Look at this talwar! he said, drawing the curved sword from its sheath and laying its shining blade across his knees.
See how beautifully it is made? See how sharp the blade is?
He picked up a fallen mango leaf and held it to the sword’s edge. The blade sliced right through the leaf, almost at the touch.
This is the weapon my father and grandfather carried, Bhyro Singh continued. It is the weapon I was first taught to use, and it is still the weapon of my love. Compared to it, the swords we are given by the English are nothing to look at.
