In The Presence
(1912)

‘So the matter,’ the Regimental Chaplain concluded, ‘was correct; in every way correct. I am well pleased with Rutton Singh and Attar Singh. They have gathered the fruit of their lives.’

He folded his arms and sat down on the verandah. The hot day had ended, and there was a pleasant smell of cooking along the regimental lines, where half-clad men went back and forth with leaf platters and water-goglets. The Subadar–Major, in extreme undress, sat on a chair, as befitted his rank; the Havildar–Major, his nephew, leaning respectfully against the wall. The Regiment was at home and at ease in its own quarters in its own district which takes its name from the great Muhammadan saint Mian Mir, revered by Jehangir and beloved by Guru Har Gobind, sixth of the great Sikh Gurus.

‘Quite correct,’ the Regimental Chaplain repeated.

No Sikh contradicts his Regimental Chaplain who expounds to him the Holy Book of the Grunth Sahib and who knows the lives and legends of all the Gurus.

The Subadar–Major bowed his grey head. The Havildar–Major coughed respectfully to attract attention and to ask leave to speak. Though he was the Subadar–Major’s nephew, and though his father held twice as much land as his uncle, he knew his place in the scheme of things. The Subadar–Major shifted one hand with an iron bracelet on the wrist.

‘Was there by any chance any woman at the back of it?’ the Havildar–Major murmured. ‘I was not here when the thing happened.’

‘Yes! Yes! Yes! We all know that thou wast in England eating and drinking with the Sahibs. We are all surprised that thou canst still speak Punjabi.’ The Subadar–Major’s carefully-tended beard bristled.

‘There was no woman,’ the Regimental Chaplain growled. ‘It was land. Hear, you! Rutton Singh and Attar Singh were the elder of four brothers. These four held land in-what was the village’s name?— oh, Pishapur, near Thori, in the Banalu Tehsil of Patiala State, where men can still recognise right behaviour when they see it. The two younger brothers tilled the land, while Rutton Singh and Attar Singh took service with the Regiment, according to the custom of the family.’

‘True, true,’ said the Havildar–Major. ‘There is the same arrangement in all good families.’

‘Then, listen again,’ the Regimental Chaplain went on. ‘Their kin on their mother’s side put great oppression and injustice upon the two younger brothers who stayed with the land in Patiala State. Their mother’s kin loosened beasts into the four brothers’ crops when the crops were green; they cut the corn by force when it was ripe; they broke down the water-courses; they defiled the wells; and they brought false charges in the law-courts against all four brothers. They did not spare even the cotton-seed, as the saying is.

‘Their mother’s kin trusted that the young men would thus be forced by weight of trouble, and further trouble and perpetual trouble, to quit their lands in Pishapur village in Banalu Tehsil in Patiala State. If the young men ran away, the land would come whole to their mother’s kin. I am not a regimental school-master, but is it understood, child?’

‘Understood,’ said the Havildar–Major grimly. ‘Pishapur is not the only place where the fence eats the field instead of protecting it. But perhaps there was a woman among their mother’s kin?’

‘God knows!’ said the Regimental Chaplain. ‘Woman, or man, or law-courts, the young men would not be driven off the land which was their own by inheritance. They made appeal to Rutton Singh and Attar Singh, their brethren who had taken service with us in the Regiment, and so knew the world, to help them in their long war against their mother’s kin in Pishapur. For that reason, because their own land and the honour of their house was dear to them, Rutton Singh and Attar Singh needs must very often ask for leave to go to Patiala and attend to the lawsuits and cattle-poundings there.

‘It was not, look you, as though they went back to their own village and sat, garlanded with jasmine, in honour, upon chairs before the elders under the trees. They went back always to perpetual trouble, either of lawsuits, or theft, or strayed cattle; and they sat on thorns.’

‘I knew it,’ said the Subadar–Major. ‘Life was bitter for them both. But they were well-conducted men. It was not hard to get them their leave from the Colonel Sahib.’

‘They spoke to me also,’ said the Chaplain. ‘“Let him who desires the four great gifts apply himself to the words of holy men.“ That is written. Often they showed me the papers of the false lawsuits brought against them. Often they wept on account of the persecution put upon them by their mother’s kin. Men thought it was drugs when their eyes showed red.’

‘They wept in my presence too,’ said the Subadar–Major. ‘Well-conducted men of nine years’ service apiece. Rutton Singh was drill-Naik, too.’

‘They did all things correctly as Sikhs should,’ said the Regimental Chaplain. ‘When the persecution had endured seven years, Attar Singh took leave to Pishapur once again (that was the fourth time in that year only) and he called his persecutors together before the village elders, and he cast his turban at their feet and besought them by his mother’s blood to cease from their persecutions. For he told them earnestly that he had marched to the boundaries of his patience, and that there could be but one end to the matter.

‘They gave him abuse. They mocked him and his tears, which was the same as though they had mocked the Regiment. Then Attar Singh returned to the Regiment, and laid this last trouble before Rutton Singh, the eldest brother. But Rutton Singh could not get leave all at once.’

‘Because he was drill-Naik and the recruits were to be drilled. I myself told him so,’ said the Subadar–Major. ‘He was a well-conducted man. He said he could wait.’

‘But when permission was granted, those two took four days’ leave,’ the Chaplain went on.

‘I do not think Attar Singh should have taken Baynes Sahib’s revolver. He was Baynes Sahib’s orderly, and all that Sahib’s things were open to him. It was, therefore, as I count it, shame to Attar Singh,’ said the Subadar–Major.

‘All the words had been said. There was need of arms, and how could soldiers use Government rifles upon mere cultivators in the fields?’ the Regimental Chaplain replied. ‘Moreover, the revolver was sent back, together with a money-order for the cartridges expended. “Borrow not; but if thou borrowest, pay back soon!“ That is written in the Hymns. Rutton Singh took a sword, and he and Attar Singh went to Pishapur and, after word given, the four brethren fell upon their persecutors in Pishapur village and slew seventeen, wounding ten. A revolver is better than a lawsuit. I say that these four brethren, the two with us, and the two mere cultivators, slew and wounded twenty-seven — all their mother’s kin, male and female.

‘Then the four mounted to their housetop, and Attar Singh, who was always one of the impetuous, said “My work is done,” and he made shinan (purification) in all men’s sight, and he lent Rutton Singh Baynes Sahib’s revolver, and Rutton Singh shot him in the head.

‘So Attar Singh abandoned his body, as an insect abandons a blade of grass. But Rutton Singh, having more work to do, went down from the housetop and sought an enemy whom he had forgotten — a Patiala man of this regiment who had sided with the persecutors. When he overtook the man, Rutton Singh hit him twice with bullets and once with the sword.’

‘But the man escaped and is now in the hospital here,’ said the Subadar–Major. ‘The doctor says he will live in spite of all.’

‘Not Rutton Singh’s fault. Rutton Singh left him for dead. Then Rutton Singh returned to the housetop, and the three brothers together, Attar Singh being dead, sent word by a lad to the police station for an army to be dispatched against them that they might die with honours. But none came. And yet Patiala State is not under English law and they should know virtue there when they see it!

‘So, on the third day, Rutton Singh also made shinan, and the youngest of the brethren shot him also in the head, and he abandoned his body.

‘Thus was all correct. There was neither heat, nor haste, nor abuse in the matter from end to end. There remained alive not one man or woman of their mother’s kin which had oppressed them. Of the other villagers of Pishapur, who had taken no part in the persecutions, not one was slain. Indeed, the villagers sent them food on the housetop for those three days while they waited for the police who would not dispatch that army.

‘Listen again! I know that Attar Singh and Rutton Singh omitted no ceremony of the purifications, and when all was done Baynes Sahib’s revolver was thrown down from the housetop, together with three rupees twelve annas; and order was given for its return by post.’

‘And what befell the two younger brethren who were not in the service?’ the Havildar–Major asked.

‘Doubtless they too are dead, but since they were not in the Regiment their honour concerns themselves only. So far as we were touched, see how correctly we came out of the matter! I think the King should be told; for where could you match such a tale except among us Sikhs? Sri wah guru ji ki Khalsa! Sri wah guru ji ki futteh!’ said the Regimental Chaplain.

‘Would three rupees twelve annas pay for the used cartridges?’ said the Havildar–Major.

‘Attar Singh knew the just price. All Baynes Sahib’s gear was in his charge. They expended one tin box of fifty cartouches, lacking two which were returned. As I said — as I say — the arrangement was made not with heat nor blasphemies as a Mussulman would have made it; not with cries nor caperings as an idolater would have made it; but conformably to the ritual and doctrine of the Sikhs. Hear you! “Though hundreds of amusements are offered to a child it cannot live without milk. If a man be divorced from his soul and his soul’s desire he certainly will not stop to play upon the road, but he will make haste with his pilgrimage.” That is written. I rejoice in my disciples.’

‘True! True! Correct! Correct!’ said the Subadar–Major. There was a long, easy silence. One heard a water-wheel creaking somewhere and the nearer sound of meal being ground in a quern.

‘But he —’ the Chaplain pointed a scornful chin at the Havildar–Major —‘he has been so long in England that —’

‘Let the lad alone,’ said his uncle. ‘He was but two months there, and he was chosen for good cause.’

Theoretically, all Sikhs are equal. Practically, there are differences, as none know better than well-born, land-owning folk, or long-descended chaplains from Amritsar.

‘Hast thou heard anything in England to match my tale?’ the Chaplain sneered.

‘I saw more than I could understand, so I have locked up my stories in my own mouth,’ the Havildar–Major replied meekly.

‘Stories? What stories? I know all the stories about England,’ said the Chaplain. ‘I know that terains run underneath their bazaars there, and as for their streets stinking with mota kahars, only this morning I was nearly killed by Duggan Sahib’s mota-kahar. That young man is a devil.’

‘I expect Grunthi-jee,’ said the Subadar–Major, ‘you and I grow too old to care for the Kahar-ki-nautch — the Bearer’s dance.’ He named one of the sauciest of the old-time nautches, and smiled at his own pun. Then he turned to his nephew. ‘When I was a lad and came back to my village on leave, I waited the convenient hour, and, the elders giving permission, I spoke of what I had seen elsewhere.’

‘Ay, my father,’ said the Havildar–Major, softly and affectionately. He sat himself down with respect, as behoved a mere lad of thirty with a bare half-dozen campaigns to his credit.

‘There were four men in this affair also,’ he began, ‘and it was an affair that touched the honour, not of one regiment, nor two, but of all the Army in Hind. Some part of it I saw; some I heard; but all the tale is true. My father’s brother knows, and my priest knows, that I was in England on business with my Colonel, when the King — the Great Queen’s son — completed his life.

‘First, there was a rumour that sickness was upon him. Next, we knew that he lay sick in the Palace. A very great multitude stood outside the Palace by night and by day, in the rain as well as the sun, waiting for news.

‘Then came out one with a written paper, and set it upon a gate-side — the word of the King’s death — and they read, and groaned. This I saw with my own eyes, because the office where my Colonel Sahib went daily to talk with Colonel Forsyth Sahib was at the east end of the very gardens where the Palace stood. They are larger gardens than Shalimar here’— he pointed with his chin up the lines —‘or Shahdera across the river.

‘Next day there was a darkness in the streets, because all the city’s multitude were clad in black garments, and they spoke as a man speaks in the presence of his dead — all those multitudes. In the eyes, in the air, and in the heart, there was blackness. I saw it. But that is not my tale.

‘After ceremonies had been accomplished, and word had gone out to the Kings of the Earth that they should come and mourn, the new King — the dead King’s son — gave commandment that his father’s body should be laid, coffined, in a certain Temple which is near the river. There are no idols in that Temple; neither any carvings, nor paintings, nor gildings. It is all grey stone, of one colour as though it were cut out of the live rock. It is larger than — yes, than the Durbar Sahib at Amritsar, even though the Akal Bunga and the Baba–Atal were added. How old it may be God knows. It is the Sahibs’ most sacred Temple.

‘In that place, by the new King’s commandment, they made, as it were, a shrine for a saint, with lighted ............