Complete Works of Rudyard Kipling (Illustrated)

by Rudyard Kipling

  I give you three instances.

  I. It is an offence to draw one’s sword in Mess, just as it is a gross liberty to examine or handle any man’s sword without first asking his permission.

  Why?

  Because the Sword is, above all weapons, the most ancient and most holy. Why? Because it was the terrible weapon with the cutting edge and the thrusting point which first superseded the stick and the club among mankind, and gave the tribes that had it power over the tribes that had not. The old fairy-tales of magic swords that cut off people’s heads of themselves run back to that dim and distant date when some sword-using tribe broke in upon and scuppered some tribe of club-using primitives. Through thousands and thousands of years the Sword — the manufactured weapon which cannot be extemporised out of a branch, like the club; nor out of a branch and a strip of leather or sinew like the bow — this expensive hand-made Sword has been personal to its owner, slung to his body by day, ready to his hand by night, a thing prayed over and worshipped — the visible shrine, so to speak, of the personal honour of the man who wielded it — the weapon set apart for the man who is set apart for the business of war.

  II. It is an offence to mention a woman’s name in Mess. Why? Because the warrior’s work being war, and the one thing furthest from war being woman, it follows that at no time since fighting began was the warrior encouraged to think of women while preparing for, or engaged in, his job. Because, when the warrior went to war, he was forbidden — as he is forbidden to-day among savages — to have anything to do with women for a certain length of time before starting. The idea of women, and therefore, the name of any woman, was considered distracting, weakening, to a warrior, and for that reason was absolutely forbidden — tabu — to him not only in the field, but also in his ceremonial gatherings with his equals — the men set apart for the business of war.

  III. It is extraordinarily difficult to prevent ragging in the Army. Why? Because as soon as men were set apart for the work of fighting, it was necessary for them to find out the character, powers of endurance, and resistance to pain of the young men who from time to time joined them. For that reason, there grew up all the world over, a system of formally initiating young men into the tribe by a series of tests, varying in severity, which ranged — as they do among primitive tribes to-day — from mere flogging to being hung, head down, over smoke, burning on various parts of the body, or being swung from the ground by hooks inserted through their muscles. There were also other tests — spiritual as well as physical. You can see a trace of them in the mediaeval idea of the candidate for knighthood watching his arms before the altar of a church, generally full of tombs, from sunset to sunrise. Men reasoned logically enough: “If a man can’t stand our peacetime tests, he’ll fail us in war. Let’s see what he can stand.” Nowadays, young men argue — or, rather, they don’t argue, they feel: “So-and-so looks rather an ass; or is rather a beast; or carries too much side. Let’s rag him.” Then they turn his room inside out, or rub harness-paste into his hair, or sit him in a bath, or make him dance the fox-trot, as the case may be. If he loses his temper he falls in their opinion. If he keeps it, and pays back the rag with interest later on, they say he is a good sort. I’m not defending ragging — I’ve known cases where everyone who took part in it ought to have been R.T.U. 2 I’m only giving you the primitive reason for the performance which to-day has been watered down into a “rag”. It rose out of a test that was of vital importance to the men who were set apart for the business of war.

  I have tried to make clear that even from the earliest ages, the warrior has been a man set apart for a definite purpose, and surrounded by a definite ritual from which, as you know, he is not permitted to escape. The reason for this is very simple. I will summarise it.

  The earliest drill was born of the tactics, first of hunting, then of war. The notion of hunting and fighting in accordance with some preconceived plan — that is to say, an ideal of conduct — was developed and taught in the ceremonial drills and dances before and after hunting and fighting. Then came the period of specialisation, when certain men fought for the tribe — in other words, offered themselves as sacrifices for the tribe. They hoped, of course, to sacrifice the enemy; but if they failed in that, their own bodies, their own lives, would be the sacrifice.

  People who think a great deal and know very little will tell you that mankind, as a rule, don’t take kindly to the idea of sacrificing themselves unless there is an advantage to be gained from it. But it is worth noting that there is hardly any people in the world so degraded that it cannot appreciate the idea of sacrifice in others, and there are few races or tribes in the world whose legends of their origin or whose religion does not include the story of some tremendous sacrifice made by a hero or demi-god for their sakes. Most of the stories describe at length how the hero or demi-god prepared himself for the sacrifice.

  Now, if you think for a moment, you will see that there were only two people in the tribe who were permanently and officially concerned in the theory and practice of sacrifice. They were the Priest, who was also the doctor or the medicine man; and the fighting-man. The Priest knew the charms and spells that would protect the warrior from hurt in battle, as well as the herbs and dressings that would cure him if he were hurt. Most important of all, he knew how the warrior would stand with the Gods of the tribe after his death. If he had died well, the Gods would be pleased. If he had died badly, the Gods would be angry. In other words, whatever ideals of conduct existed in the tribe, the Priest upheld them. The Priest sacrificed fruits, animals, or human beings to the spirits of the great hunters and fighters of old. And because savages are not infidels, he sacrificed also to the unknown gods, who are above all the demi-gods. But the warrior, remember, stood ready to sacrifice himself. He more than any other needed preparation and setting apart for his task.

  If one compares the ritual and the code of conduct required of the Priest with that required of the warrior, one is struck by the curious likeness between them, even at the present time.

  The good Priest is required to offer up prayer several times a day, wherever he may be. This is to remind him that he is in a service. Twice a day in peace-time the Soldier has to appear on parade; and the more desolate and God-forsaken his station or post is, the more strict and formal ought the parade to be — for the good of his soul!

  Most religions demand that the Priest shall be clean and purified by actual or ceremonial washing before he can take part in any service or sacrifice. I needn’t tell you what happens to the Soldier who appears on parade in a condition which is technically called “dirty”.

  The textbooks say that cleanliness and neatness of clothing make for “smartness”. They don’t inform us what “smartness” signified originally. It meant the absolute cleanliness and purity, so far as was possible, of the man who might himself be the sacrifice for his tribe.

  Again, the good Priest is responsible not only for the proper use but for the proper care and keeping of the linen, the vestments, the vessels, the images, and the lights employed in the ritual of his religion. Every one of them must be dealt with, handled, and put away in a certain prescribed manner with certain prescribed motions, that the priest may not at any time be led to treat them as common things. Has anyone here ever had to attend kit-inspection? Well, the earliest kit-inspection began when the earliest hunter or warrior laid out his poor little weapons, his charms, and his food-pouch on the ground in front of him, counted them, and prayed over them, for they were all he had to take him through life. I’ve never heard of any man praying at kit-inspection since — unless he prayed that the inspecting officer might be struck blind.

  Once more, at any hour of the day or night, the good Priest must leave whatever he is doing, so long as it is not the service of his God, and go to any member of his flock who needs him, on the death-bed, or the sick-bed, in trouble of mind, family quarrel, misfortune, or weariness of spirit. So I have seen an Officer put down his drink untasted — the first in twel
ve hours — and go off to see that his men were properly settled in their billets and lacked nothing that his help or his authority could supply them.

  Lastly, however often the Priest enters, leaves, or crosses the holy building of his faith, he must pay due acknowledgement and reverence to the altar or the shrine there. This is that he may not forget, however busy he is, the Spirit Whom he serves. I watched an old Priest in Italy once tidying up an empty church. He knelt and crossed himself before the altar twenty-three times in half an hour as he pottered about. When the war was young, I walked once with a private soldier in London, and he told me what drove him nearly crazy was what he called the “incessant, foolish, unnecessary, snobbish” saluting. I told the young ‘un what I am telling you now — that the Salute was the most important and ancient piece of symbolism invented for the deepest of spiritual reasons, many, many thousand years ago. Originally, it must have been the right hand of the armed man raised high to testify to a companion that he was there. “Behold me! I am the sacrifice.” In the course of years the violent gesture has been softened down — except among children at school when they want to show that they know the answer to a question. The hand has been dropped to the level of the forehead; but you will observe that the palm of the hand is turned outwards. That is the sign of giving, not of keeping back. If the Salute were, or ever had been a sign of servility, the palm of the hand would have been turned to the inside and slightly hollowed, and the head also would have been bent forward; because that attitude is the immemorial instinctive sign of abasement, which is fear, among all the races of mankind. As it is, the gesture of the Salute is no more than the armed man indicating himself as one of the brotherhood of the sacrifice, and, curiously enough, the higher-spirited the regiment, the keener its tradition and its instinct of service, the more tense and emphatic is the motion of the indicating right hand.

  Now, gentlemen, I have tried to give you the rough outline of how Drill was born; how it developed through untold ages; and a little of what it signifies. Many of my ideas will strike you as absurd and fantastic; but, if you think them over, you will see that they are at bottom only an expansion or explanation of the first few paragraphs of Infantry training. Things are said to change in the world. To a certain extent, they do; but the changes are largely confined to making wheels turn faster and throwing weights farther than our ancestors did. The one thing that does not change, as far as we know it, is human nature. What the earliest man faced at the beginning, we have to face now. There were wonders and terrors of death, darkness, fire and lightning, frost, blood, and destruction, all about him. He faced them with such weapons as were within his knowledge, and he supplemented his weapons with what skill and craft life taught him. But behind all was his indomitable soul, the spirit of man that knows what it ought to do, even though it loathes doing it, without which he would have fallen back to be a beast among beasts again.

  And, in the meantime, what has happened to the Magic Square I began to talk about? I’ve neglected it for a little. Before we dismiss, let’s t run over its outlines again on the blackboard, and make them clearer. Here, as I said, is the Line; here is the Step and the Wheel; and here, at the bottom, the foundation of all, is Forming Fours. You see? Do you notice any other change?

  There isn’t one, really, because, as I have said, man changes little; but it seems to me that the Magic Square has developed quite simply and naturally into the Altar of Sacrifice. Look! The letters are just the same: S.W.L.F. But the altar is based on Faith, by which we live; it is supported by Wisdom and Strength; and it is crowned by Sacrifice, which is the highest form of Love. So you see: Faith, Wisdom, Strength, and Love — make the Altar of Sacrifice for the Man set apart to save his Tribe.

  * * *

  The First Sailor

  ADMIRALS, Vice-Admirals and Rear-Admirals of the future — I am sorry for you. When you are at sea you are exposed to the exigencies of the Service, the harsh reprimands of your superiors, the malice of the King’s enemies, and the Act of God. When you come ashore you endure, as you will this evening, the assaults of the civil population teaching you your own job. For instance, my lecture deals with the origin, evolution, and development from the earliest ages, of that packet of assorted miseries which we call a Ship. With my lecture will be included a succinct but accurate history of late Able Seaman, Leading Hand and Commander, Clarke, founder of the Royal Navy and the Mercantile Marine.

  The late Commander Clarke flourished between fifteen and twenty thousand years ago, on a marshy island on the south side of a tidal estuary that faced East. Barring that he did not use patent medicines, daily papers, and similar modern excrescences, he was very like yourselves, though in a different rig. His wife, Mrs. Clarke, wove baskets out of reeds, and made eel-traps out of willows and osiers.

  Neither of them knew that the river in front of them would be called the Thames, or that the island they inhabited would be called Sheer Necessity. But they knew what sheer necessity meant. It was sheer necessity for them to swim, spear salmon with flint-headed spears; knock seals on the head with wooden clubs; catch and trap fish; dig for cockles with a flattened piece of wood like a paddle; cure and dress skins; and, above all, keep the home-fires burning in their mud and wood hut. This was easy, because the river brought down any amount of unrationed drift-wood from the great forests in the interior of England, and laid it almost at Nobby’s door. He had only to swim out, get astride of a log, and paddle it ashore with the paddle he used for digging his cockles.

  But he noticed that the logs nearly always turned over with him, and tipped him into the water. He didn’t mind the duckings. What annoyed him was being ducked however well he balanced himself. He did not understand logs behaving as if they were alive. You see, for aught Nobby, knew, logs might be alive. According to his religion, everything else was alive. The Winds were alive. The Tides were alive. He saw them being driven up and down the river by a God who lived in the Moon. The Sun was alive too. Nobby could see the exact place where he came out of his House under the Sea. The Sun lived at the End of the World which, as everybody in his world knew, was East of Margate Sands. If the God of the Ebb Tide caught you fishing too far out from the bank of the river, he carried you out to the End of the World, and you never came back again, because you were burned up alive in the Sun’s House. That was both Fact and Religion. But the logs and driftwood used to pass out of Thames mouth with the ebb, in long processions to the End of the World; and Nobby noticed that many of those very same logs would come back again with the flood, not even charred! This proved to him that the logs knew some sort of magic which he didn’t — otherwise how could they get back from the House where the Sun rose without being burned up? That was Logic. At last he spoke about it to the High Priest of his tribe, and asked him whether a man could go and come as the logs did. The High Priest laughed and quoted an ancient saying of the Tribe when young men boasted or children wanted something they couldn’t get. “Wait a bit!” he said. “As soon as the Stick marries the Basket, you’ll get to the World’s End and back — won’t you?” That is a silly saying isn’t it? It’s almost as silly as the old music-hall chorus that used to be sung in London ever so long ago:

  When the Pigs begin to fly

  Oh, won’t the pork be high?

  And we’ll send old maids to Parliament —

  When? —

  When the Pigs begin to fly.

  Now, you may have noticed, gentlemen, that the Pig, as represented by the Hun, has begun to fly. At the same time, the vote is being given to the ladies, whom we shall see at Westminster anon; and I need not draw the attention of any, Gun-room officer to the present scandalous price of tinned sausages. This shows that, though many a prophecy turns out to be a joke, some jokes — specially in the Service — become prophecies.

  So it was in Nobby’s case. He didn’t know what you and I know about the Doctrine of Evolution. He didn’t know that the Stick, which the High Priest talked about, represented the single log which is
the Father of all dug-out makee-paddloes, such as West African canoes, and the whole breed of rafts, praus, catamarans, and outriggers from Dakar to Malaysia; or that the Basket is the Mother of all built-up shipping that has a keel and ribs — from the kayak, junk, and dhow, dromond, bus, caravel, carrack, and Seventy-Four, to the modern transatlantic liner, now on convoy-duty, the overworked and under-gunned sloop, the meritorious but damp destroyer and sea-sick omnes, throughout all the oceans. Such considerations did not weigh with him. Being a simple soul, he was merely annoyed with those logs that turned over beneath him; and he was puzzled over the logs that went to the End of the World and back again.