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Savarkar: Echoes from a Forgotten Past, 1883–1924 2019th Edition Vikram Sampath
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Library of Congress Cataloging-in-Publication Data
Names: Bakhle, Janaki, 1962– author
Title: Savarkar and the making of Hindutva / Janaki Bakhle.
Description: Princeton : Princeton University Press, 2024. | Includes bibliographical references and index.
Identifiers: LCCN 2023030306 (print) | LCCN 2023030307 (ebook) | ISBN 9780691250366 (hardback) | ISBN 9780691251486 (ebook)
LC record available at https://lccn.loc.gov/2023030306
LC ebook record available at https://lccn.loc.gov/2023030307
Version 1.0
British Library Cataloging-in-Publication Data is available
Editorial: Priya Nelson, Morgan Spehar, and Emma Wagh
Production Editorial: Natalie Baan
Jacket Design: Haley Chung
Production: Danielle Amatucci
Publicity: William Pagdatoon
Copyeditor: Kenny Hoffman
For Nick
CONTENTS
Acknowledgments ix
Introduction 1
1 An Anticolonial Revolutionary: Savarkar and the Colonial Police 25
Surveillance 35
The Savarkar Police File 42
2 A Fearful Demagogue: Savarkar and the Muslim Question 85
The Indian National Context 86
What Was the Caliphate in Theory and Practice? 90
World War I and Mustafa Kemal’s Abolition of the Caliphate 93
The Khilafat and What It Meant to Indian Muslims 95
The Khilafat Movement (1918–24) 102
Gandhi and the Khilafat 109
Savarkar and the Muslim Question 113
Conclusion 146
3 A Social Reformer: Savarkar and Caste 151
Non-Brahmin and Anti-untouchability Movements in Maharashtra in the 1920s 160
Savarkar Returns to India 169
Savarkar and Viṭāḷvēḍa 176
Savarkar and Sanātan Dharma 183
Savarkar and Varṇa 186
Savarkar and Brahminism 190
Savarkar and Ritualism, Temple Destruction, and Cow Worship 195
Savarkar and Intermarriage 204
Savarkar and Temple Entry 221
Genetics and the Hindu Body 228
Conclusion 230
4 A Nation’s Bard: Savarkar the Poet 232
Savarkar’s Education in Poetry 239
Savarkar’s Poems 254
Povāḍās 265
Śāhira Tulshidas’s Povāḍā 271
Śāhira Savarkar’s Povāḍā 280
Conclusion 293
5 A Nationalist Historian: Savarkar and the Past 295
Tryambak Shankar Shejwalkar: Hindu Nationalism without Hindutva 302
Savarkar’s The Indian War of Independence and Hindu-PadPadashahi 310
Essentials of Hindutva 318
Hindu-Pad-Padashahi 338
1857, Essentials of Hindutva, Hindu-Pad-Padashahi, and Six Glorious
Epochs 344
Conclusion 358
6 A Legend in His Own Time: Savarkar and His Hagiography 360
Savarkar’s First Memorialization 376
Savarkar’s Mājhyā Āṭhavaṇī and Gandhi’s My Experiments with Truth 381
Hagiobiography 391
Memories of Savarkar: The Darśana-Dakṣiṇā Literature 400
Conclusion 410
Conclusion 412
Bibliography 467 Index 489
ACKNOWLEDGMENTS
THIS BOOK has been far too long in the making. Soon after finishing my first book Two Men and Music, two other men, Nick Dirks (husband) and Partha Chatterjee (former advisor) suggested that I write a quick book on Savarkar, because I read Marathi, and because I had punted on a question that I raised but didn’t fully answer in Two Men. I did not expect that this book would take as long as it has. It is done, but it has not been quick, and the debts I have accumulated over the years of writing it, rewriting it, conducting research, arguing with fellow scholars about it, and changing my argument have been many.
Val Daniel has read many iterations of all chapters, and with each reading he has improved my prose, shown me how to read poetry and how not to dismiss the “poetic” as a form of historical writing. Partha Chatterjee read the manuscript literally as soon as I asked him, line-edited it, and gave me the kind of feedback I knew I would get from him—tough, skeptical, challenging—and all of it forced me to fine tune my argument and alter my rhetoric. Manan Ahmad did the same, commenting on everything from stylistic issues to substantive ones. While on sabbatical, he looked at second and third drafts of this manuscript, and helped me rewrite catalog copy. Abhishek Kaicker has been a colleague and champion, believing in this project and encouraging me when I no longer wanted to read anything ever again about or by Savarkar. He too has read the manuscript twice and commented on it with his characteristic incandescent intellect. Val, Partha, Manan, and Abhishek—I hope you will see your suggestions and criticisms addressed in this final version; the book is so much better for your careful reading.
Roger Grant, who I met while we were both at the Stanford Humanities Institute, has been the most generous of readers as well as an intellectual
comrade. In addition to reading everything, from a chapter to the entire manuscript in rough draft, all on a subject he knew little about, he has also lent me his shoulder and helped me through some very tough times.
Prachi Deshpande gave me detailed feedback in the midst of correcting her own page proofs, for which I owe her a huge debt of gratitude. Polly O’Hanlon read every word in the manuscript with care, and I hope will see all the places in the manuscript where I have made changes as she advised. Thomas Hansen has been an early and constant supporter of this project, and I am very thankful to him for his encouraging and helpful feedback and for pushing me to note my own stakes in this project. Christian Novetzke too read very early and very rough drafts and has given generously of his time to help me shape a mammoth mess into a readable book. Faisal Devji gave me an enthusiastic thumbs up after reading it. Keya Ganguly has been my fellow traveler in so many ways for over two decades and a friend to whom I have turned in my lowest, and highest, moments. Keya read my manuscript at a busy time of the semester and helped me make my argument much clearer, providing enormously helpful perspectives on how to read Savarkar’s politics. Tim Brennan gave this manuscript the same extraordinary close read as he did my first book, and his feedback came right at the moment when I was struggling to put some concluding notes to the book—I am grateful to him for his generous and thoughtful comments. Dorothea von Mucke’s theoretical and precise formulations, along with our conversations in Riverside Park, allowed me to craft first an article on Savarkar’s Essentials of Hindutva and subsequently a long chapter on history and memory.
This book has been written over many years and from two departments of history. At Columbia, I was fortunate to get feedback on parts of the chapters as I was writing or presenting them from Rashid Khalidi, Matt Connolly, Mamadou Diouf, Adam Kosto, Claudio Lomnitz, Mark Mazower, Brinkley Messick, Tim Mitchell, Lila Abu-Lughod, Mae Ngai, Susan Pederson, Alice Kessler Harris, Akeel Bilgrami, Philip Hamburger, and Sheldon Pollock. My colleagues at UC Berkeley read the entire manuscript and made suggestions on how to improve it, and I hope they will see their comments reflected in the final book. I have benefitted enormously from Ussama Makdisi’s careful and critical reading. Christine Philliou, colleague and friend across two departments of history, has fielded
endless questions about Mustafa Kemal, the CUP, and the abolition of the Caliphate, and helped me make sense of a very complex and complicated period in Turkish history, for which I cannot thank her enough. I am grateful to Carlos Norena, Emily Mackil, Wen-hsin Yeh, James Vernon, Jonathan Sheehan, Ethan Shagan, Susanna Elm, Asad Ahmad, Munis Faruqui, and John Connolly for their comments and feedback on the manuscript. Beyond the two departments I have worked in, I have had wonderful and helpful conversations about parts of this book with Judy Friedlander, Michael Hassett, Afiya Zia, and Akbar Zaidi (who in his characteristic manner simply told me he didn’t like one of my chapters and that I had to fix it). I am also grateful to Saurabh Dube, Dipesh Chakrabarty, Elizabeth Kolsky (my friend and fellow dancer), Keith Nield, Gyanendra Pandey, Anupama Rao, Satadru Sen, Peter van der Veer, Stacey van Vleet, David Freedberg, Christophe Jaffrelot, Ira Bhaskar, Pradeep Chibber, Wang Hui, and Mahmood Mamdani.
I offer my thanks to the staff of the following institutions where I conducted research for this book: the India Office Library and Records, London; the National Archives of India, New Delhi; the Nehru Memorial Museum and Library, New Delhi; the Maharashtra State Archives, Mumbai: and the Swatantryaveer Savarkar Rashtriya Smarak, Mumbai. I am particularly grateful to Dhananjay Shinde, Librarian at the Savarkar Smarak in Bombay, for his kind help with bibliographic materials and to Satyaki Savarkar for graciously meeting with me and granting me permission to use Savarkar’s words.
My research over the years has been supported by grants or fellowships from the National Endowment for the Humanities, the Stanford Humanities Center, the Italian Academy for Advanced Studies at Columbia, and the department of history at UC Berkeley. I have presented parts of this book at conferences, workshops, institutes, departments. My grateful thanks to Satya Mohanty for inviting me to Cornell; Roger Grant for inviting me to Wesleyan; Peter van der Veer for inviting me to speak in Utrecht and at the Max Planck institute; to Sudipta Sen for inviting me to UC Davis to present an early version of this book; to Dipesh Chakrabarty, Rochona Majumdar, and Andrew Ollett for inviting me to speak at SALC at the University of Chicago; and to Aamir Mufti for inviting me to UCLA. Karen Barkey, friend and colleague over two universities, has followed the progress of this
book for years, and I am grateful to her for organizing a panel at Bard College so that I could get feedback and comments just before receiving the copyedited manuscript, and to Sudipta Kaviraj, Nabanjan Maitra and Rupali Warke for their incisive and thoughtful comments on the manuscript on that panel.
Martha Schulman was the best developmental editor, working with me over the past year to take an unruly manuscript and help me turn it into a book. Without her cheerful, ever-encouraging, and prompt responses, this would never have made it. She rolled with every punch I threw, considered every small and large argument I tried out, and consistently pushed me to clarify in clear prose what I meant. If this book reads well, it is in no small measure because of Martha.
Over the years I have taught a number of graduate students who have read Savarkar with me in one or another class. Nirvikar Jassal, Shaivya Mishra, Brent Otto, Sourav Ghosh, Anurag Advani, Christian Gilberti, Pranav Kuttiah, Justin Grosnick, Adam Jadhav, Joanna Korey, Zainab Wani, Amar Zaidi, and Aparajita Das have all helped me hone my arguments. Shaivya and Sourav in particular were my research assistants for the Muslim chapter, corrected errors, and worked on transliteration with me, and I am grateful to them for both their careful reading and their many suggestions.
In the course of writing this book, I turned into Savarkar’s research assistant. Savarkar’s Marathi writings are liberally sprinkled with numerous Sanskrit ślokas. Often he quoted one line from a śloka without indicating where it came from or using the next line. He was writing for a particular Marathi audience that might not have needed the exact citation or the second line of the verse, an audience that knows Sanskrit literature well. But I do not. And in hunting down the second lines of ślokas he used, and translating them, I turned again and again to my two erudite and learned colleagues who, in effect, became my Sanskrit teachers: Madhav Deshpande and Robert Goldman. Madhav and Bob not only translated ślokas for me—they gave me the exegetical context and explained them to me. Madhav read my chapter on poetry within twenty-four hours, corrected my mistakes, and gave me detailed suggestions. Bob sent me PDFs of Sanskrit works (as did Madhav) at a moment’s notice, and I am immensely grateful for their unfailing, prompt, and incredibly generous help. Just
before I received the copyedited manuscript, I was fortunate enough to meet Nabanjan Maitra at a panel at Bard College where he volunteered to correct the mistakes I’d made in my transliterations of Sanskrit verses. How does one even say thank you to such a generous offer? Nabanjan, thank you for all your help. To Luther Obrock, likewise, my grateful thanks for cheerfully chasing down with me the last couple of Sanskrit phrases quoted by Savarkar that I had missed, and for correcting (again) my translations and transliterations, and for mulling with me the question of what Savarkar knew, what he made up, and what he put together.
I don’t have the right words to express my gratitude to Vidyut Aklujkar. Vidyut helped me with most of the readings of the poetry in this book, and without her help, advice, and suggestions, I would have been lost given how Sanskritized Savarkar’s poetry is. Ashok and Vidyut welcomed me into their home, and I sat with Vidyut working on translations of Savarkar’s poetry which makes an appearance in four of six chapters. I am grateful as well to Mrs. Prabha Ganorkar for looking over my poetry chapter and correcting some of my mistakes. Shrikant Botre, who I met because I read his dissertation, has become a good friend, and as friends do, he pushed me to turn a few chapters from their original versions into a more focused investigation into Brahminism.
Alok Oak and Ajinkya Lele have been the most cheerful, knowledgeable, resourceful, indefatigable, and helpful research colleagues I could hope for. Ajinkya’s persistence in chasing down sources and citations from all the Marathi libraries in Mumbai and Pune has meant that this book is a far better resource than it could have been otherwise. I am grateful as well to Ajinkya for his numerous suggestions that all began with the words “
(Tai, one minute, just one minute?) and ended with
” (You have to read this book), which resulted in my reading many more Marathi works on Savarkar than I had intended to! Alok read my chapters with care and—I have to note —brutal honesty. He found my last chapter a little boring, so I rewrote it. I hope he finds it less so now. From Alok’s comprehensive dissertation on Tilak, I have learnt an enormous amount, as I have as well from his extraordinary knowledge of early twentieth-century Maharashtra. Rahul Sarwate has been supportive throughout the project and a continuous source of material and insight about early twentieth-century Maharashtra.
It has been a great pleasure to work with Princeton University Press. Priya Nelson has been the best of editors. I am grateful for her prompt attention to all my questions, for her reading of parts of the manuscript on which I needed her opinion, and for securing me reports that were more like review essays. To the two anonymous readers of my manuscript, you have my appreciative thanks and I hope you will see the final version reflecting my own attention to your critical feedback. At Princeton, Emma Wagh and Morgan Spehar shepherded the manuscript through production with remarkable efficiency. Kenny Hoffman copyedited the manuscript and allowed me to basically hijack months of his time during which I got in touch daily with some question or the other about track changes, formatting, and style—I am enormously grateful to him for his patience and willingness to answer all my questions.
Natalie Baan was without question the best production editor an author could ever hope to have assigned to her book. Not only did she give me great advice about all production matters, including how to set the poetry, Natalie all but copyedited the copyedited manuscript, proofed the proofs, copyedited and proofed the index, and did all of this not just once but a few times. She found errors in transliterations and inconsistencies of translation after I had gone through the copyedited manuscript and proofs, and gave me ample opportunities and time in which to correct them. In particular, when I was utterly sick of reading my prose and looking through yet another version, Natalie’s always cheerful, encouraging, and meticulous attention kept me going. I cannot thank her enough. Any errors that remain in this book are mine and mine alone.
The year I finished my first book, my father was diagnosed with ALS. A good part of the next decade I conducted research in Bombay at the Savarkar Smarak in between doctor’s visits, physical therapist visits, and neurological checkups. He is not alive to see this book come to an end, which is one of my single largest regrets. But my mother has patiently waited for me to be done, periodically asking me “
?” [“When is this book of yours going to be done? Isn’t it done yet?”] and answering impromptu questions about her childhood, her knowledge of the RSS, Moropant, Samartha Ramdas, subhasitas, and so on. Bhaiya, Arti, and Diya have always been a source of strength and support for me, in ways I don’t acknowledge enough. A shout out to Punekar
International, for being the best tribe of cousins ever. Gauri (for her unflagging encouragement and support), Lacho, Pipsa, and Tanu—thank you for reading as much of this book as you have. Of my nieces and nephews who have heard about this book and talked to me about it, I would like to thank Latika, Malu, Avani, Kabir, Tahir, Tanvir, Swara, Abu, Nishad, Revati and Shiven. Diane Carty has been friend, sister and house companion these past few years and a steady source of encouragement, pushing me every day to just keep at it. Abhishek and Stacey, and Sandhya and Cameron, have brought feisty, tutu-dress-obsessed Ashapasha and warrior extraordinaire Zubinbabu into my life, which has now become richer and more joyous than I ever knew possible—thank you!
Over the decade it has taken me to write this book, my wonderful, beautiful son Ishan has grown up and moved fully into his own life as a scholar athlete and now dedicated teacher. But through it all he has waited patiently by my side as I have struggled with writing, sweetly nudging me to flip sand (he knows what I mean), as he is wont to do, and monitoring and altering my exercise routines throughout so that I stayed somewhat fit —what would I do without you?
And finally, I dedicate this book to Nick. Nick is not sentimental and would be embarrassed if I were to be so, particularly in praise of him. So this dedication will be restrained. He started me on this journey, and all through the years when I thought I could not complete this book, he has always steadfastly believed that I could and gently pushed me to finish it. His belief in me and this book is the one thing that has kept me going, through some particularly tumultuous and trying times. Would that I had the words to thank him for his unflagging, calm, consistent, and loving support, even through the period when he was Vice President for the Arts and Sciences at Columbia and Chancellor at Berkeley. I have discussed every line in this book with him. I have tried every last argument on him, large or small, argued with him when he pushed back only to both clarify what I meant and reformulate the argument anew. Nick has read every line in this book not once but many times. Cliched as this may sound, I simply could not have written this book without him.
Berkeley, California January 23, 2022
Introduction
ON JULY 20, 1910, The (London) Times reported a daring escape by a young Indian law student being extradited to India to stand trial on charges of treason and abetment to murder. When the SS Morea docked near the port of Marseilles, the student squeezed himself out of a porthole in the ship’s bathroom and swam to shore. He requested asylum as a political prisoner but was returned to the British detectives in charge of him. The New York Times reported that French socialists agitated on his behalf, claiming that he had been improperly returned to British authority; the case eventually went to the Hague Tribunal for arbitration.1 Much to the relief of the British Secretary of State for India, Sir John Morley, the Permanent Court of Arbitration ruled that France could not hold him. The twenty-seven-yearold student was then brought to India, where he was tried and sentenced to an unprecedented two life terms of banishment to a penal colony. Indian students frequently ran into trouble with British police without it being covered by British and American national newspapers, but this was no ordinary student. His name was Vinayak Damodar Savarkar (1883–1966), an Indian revolutionary nationalist who believed uncompromisingly that armed struggle was the only way for India to free herself from British colonial rule, and he would become one of the most important figures associated with right-wing Hindu nationalism.2
Savarkar was born in Bhagura—a village in Bombay Presidency—into a lower middle-class Marathi Chitpavan Brahmin family on May 27, 1883, and his early life seemed to lead naturally to revolutionary nationalism. His childhood and adulthood were filled with tragedy: the death of his mother from cholera when he was nine years old, the subsequent death of his father
and uncle from the plague, and the experience of bumbling and insensitive colonial efforts to alleviate a catastrophic plague that devastated the population of rural western India. During his adulthood, his four-year-old son died; just before Savarkar was released from prison, his beloved sisterin-law died; and while under house arrest in Ratnagiri, he lost another child.3 During his adolescence, the plague became the proximate cause for anticolonial sentiment across western India, resulting in political assassinations, the glorification of revolutionary nationalists and anarchists from far away—particularly Italians and Russians—and tactics that the colonial government would quickly categorize as “terrorist.”
In 1899, a teenage Savarkar and some friends founded a secret revolutionary society called Rāshtrabhakta Samuha (Devotees of the Nation Society), which in 1901 became the Mitra Mela (Friends Society).4 In 1902 he entered Fergusson College in Pune, where he organized anticolonial protests. Like many other young educated Indian men, he went to London for postgraduate study, arriving in 1906, but spent most of his time engaged in political activities, some benign and some less so, including procuring Browning pistols to smuggle into India for political assassinations. He was a classic example of the early twentieth-century revolutionary Indian nationalist, enamored with guns and bombs. He went to London to study law only to have the Metropolitan Police decide he was breaking it.
His companions during the five years he spent there were a motley group of like-minded revolutionary Indian students—the British authorities labeled them all extremists—who idolized Irish nationalists, Russian bomb makers, and Italian thinkers. Within six months of his arrival, Savarkar translated Giuseppe Mazzini’s biography into Marathi; by the end of the year, he started another secret revolutionary society called the Free India Society that was clearly modeled after Mazzini’s Young Italy. In 1909 a housemate of his, Madanlal Dhingra, shot Sir William Hutt Curzon Wyllie —the political aide-de-camp to Sir John Morley—and in 1910 Savarkar was arrested in connection with not just that shooting but also for having supplied pistols for political assassinations back in India, after which he was repatriated to India to stand trial.5
The notoriety surrounding his trial made him a world-famous “terrorist” and captured the interest of the international press as well as figures like
Maxim Gorky.6 Savarkar was sentenced to two life terms in the notorious Cellular Jail on the Andaman Islands7 but was brought back to India in May 1921.8 He was placed under house arrest from 1924 to 1937 during which time he promised to cease all political activities—but nonetheless wrote history, poems, plays, speeches, and editorials as he became known as a serious political figure even while under police watch. In 1937, after his release, he became the president of the Hindu political party, the Hindu Mahasabha. By the time he stepped down from that position in 1943, his rhetoric had taken on a particularly strident and virulent tone, denouncing Gandhi and the main voice of Indian nationalism, the Indian National Congress (INC), for taking too soft a line on Muslims.
In 1944, three years before independence, a veteran American war correspondent interviewed Savarkar. He was one of the very few political leaders not in jail because the Hindu Mahasabha had stayed aloof from the Quit India movement that had roiled most of British India in 1942. Tom Treanor describes Savarkar as unshaven and disheveled but intellectually engaged and eager to talk about how he perceived Indian Muslims. Asked by Treanor how he planned to treat the “Mohammedans,” Savarkar said he would regard them “as a minority in the position of your Negroes.” To Treanor’s follow-up question about what might happen “if the Mohammedans secede and set up their own country,” Savarkar, according to Treanor, “waggl[ed] a menacing finger” and promised that “as in your country there will be civil war.”9
When British India was partitioned in 1947, Savarkar’s promise of civil war seemed to come true in the paroxysm of Hindu-Muslim violence that midwifed the birth of Pakistan and India as two independent and mutually hostile new nations. At midnight, August 14, 1947, India’s first prime minister Jawaharlal Nehru spoke to the new nation. “Long years ago,” he said, “we made a tryst with destiny, and now the time comes when we shall redeem our pledge.… A moment comes … when an age ends, and when the soul of a nation, long suppressed, finds utterance.” While his lofty words and ideals captured the ebullient spirit of independence, they also evoked the horrific possibility that the violence of partition was also an expression of the nation’s soul, but of its dark side.
On January 30, 1948, Nathuram Godse, a former member of the rightwing cultural organization the Rashtriya Swayamsevak Sangh (RSS) and a
close associate of Savarkar, pushed his way through the crowd assembled to greet Gandhi for his usual prayer meeting. He made a short bow to Gandhi, then shot him dead. Later it was discovered that Godse had not only met Savarkar before setting out on his mission but had received his blessing. As a result, Savarkar was arrested in connection with yet another political assassination, this time of the “Father of the Nation.” Whether Savarkar was directly responsible or not, there is little doubt that his animus against Gandhi—indeed his complete rejection of Gandhi’s idea of India—was a dominant factor in Nathuram Godse’s decision to fire the gun. The police could not find concrete evidence of any complicity and released Savarkar. In an odd twist of fate, he lived out the remainder of his life as if he were back in house arrest, in the Bombay neighborhood of Shivaji Park. He was disallowed by the newly independent Indian nation from participating in politics, though he remained influential in the Hindu Mahasabha and, in an echo of earlier colonial restrictions on him, remained under surveillance. He continued writing, publishing one tract after another until his death in 1966.10
One of the charges that landed Savarkar in jail in 1910 was sedition. Yet soon after his 1921 repatriation to an Indian prison, he wrote another potentially seditious work, even if it may not have been seditious in a legal sense since it made no critical mention of British rule in India, smuggling it out of his prison cell in Ratnagiri in 1923.11 Titled Essentials of Hindutva, the tract was published the same year by a lawyer in Nagpur named Shri Vishwanathrao Kelkar. Savarkar wrote the work in English under the pseudonym “A Mahratta.”12 The extended essay was a passionately lyrical celebration of the Indian territorial nation. Some five decades after it was written, it has become the de facto bible of militant and exclusionary Hindu nationalism, which sees as its foremost enemy India’s minority Muslim community.13 The essay not only encapsulated this suspicion of Muslims— it also encapsulated Savarkar’s entire oeuvre, dramatically influencing the course of modern Indian history.
One word—an abstract noun—from the essay’s title, Hindutva, would come to stand as the exemplary expression of militant Hindu nationalism, while one couplet became the cornerstone of Hindutva ideology:
Asindhu sindhu paryanta yasya bharata bhumika
Pitrabhu punyabhushchaiva sa vai hinduriti smritaha14
Translated literally, the couplet claims that India’s geographical contours extend from the Sindhu River in the North (in present-day Pakistan) to the seas below in the South.15 All people who claimed India as both pitrabhumi (the land of their ancestors) and punyabhumi (holy land) were its natural inhabitants. He clarified what he meant by punyabhumi ten years after publishing Essentials to ensure that he was not misunderstood.
The land in which the founder of a religion appeared as a Rishi, an Avatar, or Prophet, and in which he preached that religion, and by his living in the land it acquired sacredness, that land can be considered the punyabhu of a religion. Like Palestine for the Jews and Christians, and Arabia for the Muslims.… It is not to be understood simply as sacred land.16
The modern boundaries of India contain the oldest shrines and sacred sites of its Hindu, Sikh, Jain, and Buddhist communities; they also contain sacred shrines of India’s Christian, Jewish, and Muslim communities. But because Jerusalem, Mecca, and Medina were outside the territorial boundaries of modern India, by Savarkar’s definition, Jews, Christians, and Muslims were neither natural nor national inhabitants of India. This territorial demarcation and its accompanying exclusionary ideology—the idea that India is primarily a Hindu country—are at the core of Hindutva. To call someone a Hindutvavadi in today’s India is to either bestow upon her a great compliment or bruise her with a contumelious insult, depending upon that person’s ideological persuasion. For these and other reasons Savarkar’s Essentials has received its share of attention from Indian historians and political commentators, as has Savarkar himself.
There is, in fact, a large body of literature on and by Savarkar, and no conversation about Hindutva or Hindu nationalism, whether by historians, sociologists, political scientists, or anthropologists, takes place without naming him as the father of Hindu fascism, Hindu fundamentalism, and/or Hindu right-wing nationalism. His supporters think of him as an extraordinary patriot and the champion of Hindus. There is also an enormous biographical body of literature on Savarkar published in his native language, Marathi, and even some works in Sanskrit. A few of these
biographies are scholarly, but most are not, and all are adulatory. There are, additionally, Sanskrit plays, Sanskrit mahākāvya (courtly poetry), povāḍās (bardic poems), Marathi plays, bakhars (chronicles), Hindi plays, Marathi musicals, children’s comic books, and graphic novels. There is also a specific regional reading public devoted to him and his memorialization along with a varied reading practice. Such practices date to the period following Savarkar’s return to India, even as the process of memorialization continues to this day.17 In addition, there is Savarkar’s own literary production, mostly in Marathi. He was first and foremost a poet, though he was also a prolific polemicist, occasional playwright, and nationalist historian. His collected works in Marathi span ten volumes. While Englishlanguage scholarship on him focuses on Essentials, he has a much larger corpus—from poetry to prose, from music dramas to speeches, from jeremiads to historical writings—that is read only by Marathi readers. His patriotic poems set to music and songs such as “Shatajanma Shodhitana” from his music drama (San’yasta Khaḍga [Forsaken sword]), are routinely performed at commemorative events and on television. Yet the works of his that tend to have the largest circulation and have been translated into English and Hindi (and, on occasion, Gujarati, Tamil, Bengali, and Malayalam) are his historical works and political tracts. His writings on Bhāśā Śud’dhi (purification of the language) and Lipisudhāraṇā (reform of the script), his poetry, his essays on caste reform, his writings on the ManusmPti, and, most importantly, the numerous articles he wrote in which he attacked the orthodox Hindu community and M. K Gandhi remain untranslated.18 Savarkar has also had a very different afterlife in his home state of Maharashtra compared to the rest of India. To take just one example, in no part of Savarkar’s writings do we see a recidivism, or a desire to return to the Vedas, or any support for Hindu ritual. Indeed, Savarkar is widely viewed in Maharashtra as a progressive and a caste reformer. But the Savarkar who is iconic all over India is not the progressive, let alone the caste reformer, but rather the revolutionary Hindu nationalist. In many current formulations, he has been severed from Maharashtra, and there are different afterlives of Savarkar in Maharashtra compared to all other regions of the country.
I am not writing a story of Savarkar’s life, nor am I writing the first intellectual biography of Savarkar. I am, however, writing a book that
brings both English and Marathi sources into conversation with one another to tell a story through Savarkar about the foundational political ideas that have become central in, and inexorably intertwined with, modern Indian political life. For the most part, the English and Marathi worlds have been completely bifurcated. Essentials and Savarkar’s histories are frequently cited, not least because they link the present Hindu moment of Indian history to the pre-independence anticolonial period; not even Gandhi’s texts from the 1920s can claim such an enduring influence. Savarkar’s histories have the largest circulation of all his writings because, in them, he offers a history of the Hindu state. But the poetry upon which Essentials is based, with which Marathi writers are well acquainted, is rarely brought into the analytic frame. This bifurcation means that Savarkar, despite his iconic status, remains elusive; I argue here that his importance cannot be fully grasped until not just his writings but also his reception in English as well as Marathi are covered together in a single work. It is not possible to fully understand Savarkar in his own terms unless he is read in the language in which he couched those terms—a language deeply rooted in the regional formation of which he was so proud and over which he displayed an unmistakable mastery. To not read Savarkar in Marathi, in other words, is to reproduce a colonial dynamic in which the regional is assumed to be parochial, and only the national or international is taken to be of global significance.
There is an additional element to the bifurcation of historical treatments of Savarkar, related in fundamental ways as well to Savarkar’s own sustained effort to reclaim and re-narrate the history of India. Savarkar fervently believed that the domination of historical literature by Muslims and the British had resulted in the denigration, if not downright suppression, of the glories of the Hindu past. Savarkar’s reclamation project was nativist in the extreme, a part of his more general critique not just of earlier nonnative historiography but even of what he saw as an accommodationist tendency on the part of nationalists such as Gandhi and Nehru. The English historical record, like the Muslim one before it, was contaminated by an outsider’s perspective and was not engaged with so much as simply dismissed or ignored.
A similar nativism continues to dominate the writings of many of the Marathi historians writing about Savarkar, including Y. D. Phadke, S. N.
Navalgundkar, Sheshrao More, Raja Dixit, and Sudhakar Bhalerao, among others, even when (as is usually the case) they are fluent in English. The English sources referenced tend to be the occasional primary source, such as the colonial Sedition Committee Report or police files, and only a few secondary sources at most. It is not as if a broader conception of history and sources was unknown either in Savarkar’s time or now. Savarkar himself studied the works of Spencer, Comte, Mill, Darwin, Bentham, and Macaulay (in addition to studying the Upaniṣads and Vedanta).19 Savarkar’s contemporary, T. S. Shejwalkar, found much to learn from the stalwarts of Anglo-European history and engaged seriously with canonical European historians: Toynbee, Gibbon, Macaulay, Weber, Marx, Kant, Hegel, Croce. Historians writing in Marathi on Savarkar rarely do the same. On occasion, references to historiography appear in the form of an allusion to a distant English historian such as Carlyle or Gibbon, sometimes to Nietzsche, or, even more surprisingly, Arthur Schlesinger.20 But by and large, Marathi historians writing on Savarkar entirely avoid the extraordinarily large corpus of Indian history written in English.
Just as the respective literatures are split, so too is the English scholarly literature on Savarkar. Nationalist histories have dominated the field for generations, and only nationalists and political parties on the so-called “correct” side of Indian history—which is to say on the Gandhi/Nehru side of history—receive sustained and serious historical inquiry and examination.21 With a few notable exceptions, the almost obsessive focus in scholarship on Gandhi has been conspicuously absent for right-wing anticolonial nationalists such as Savarkar, who is written about almost exclusively by those who either see him as the founder of an Indian “fascism” and as a eugenicist interested in producing a master Hindu race, or by partisan apologists and eulogizers.22 In the first instance, he is condemned as an extremist. In the second, he becomes the prescient oracle of all that has come to pass in modern India. Neither side subjects him to careful analysis, meaning that his role as a major (if not always original) contributor to modern Indian intellectual and political history has so far been little understood. This is true as well for the Marathi literature on Savarkar, with a few exceptions. Raosaheb Kasbe, Vasant Palshikar, and Ashok Chousalkar, all of whom are political scientists, have written works
critical of Savarkar.23 But for the most part, the literature both in Marathi and English takes partisan positions on him.24
In this book I will cite extensively from Savarkar’s own words, as I have directly translated them from the original Marathi. I do so not just as a scholarly method—to bring Savarkar to the reader as much as possible unmediated by my own historical judgment—but also to bypass the partisanship that otherwise marks previous scholarship on Savarkar. A word of warning is in order. Savarkar’s prose is often extraordinarily polemical. He seems to have intended to offend a good many people—whether those were liberal nationalists, Muslims, or orthodox (Sanātani) Hindus. The founding publisher of the leading Marathi publication, Kirloskar, recognized this both when editing Savarkar’s essays on caste reform and when recounting his actions in his autobiography.25
Unlike Kirloskar I have not edited or censored Savarkar’s prose. I have translated long passages, with the original Marathi provided in the appendix, precisely to show its force, its polemical character, and the ways in which he confronted—by being provocative and sometimes offensive— orthodox Hindu sensibilities one hundred years ago. His prose may well be seen as no less offensive today. My intention, however, is not to offend. It is to contextualize why Savarkar was considered progressive, even a social radical, in his time, and to represent him and his thought through his own rhetoric and language.
As critical a figure as he was, however, he was largely derivative in his actual views. Reading through the Marathi scholarly literature on Savarkar and his contemporaries, predecessors, and mentors makes clear that he did not inaugurate many of the conversations in which he participated upon his return to India, whether on eradicating untouchability, the writing of history, or the so-called Muslim Question. Even his poetry was not unique, except insofar as it was overtly patriotic. Moreover, every single one of his agendas, from his determination to purify Marathi to his demonization of Muslims, was challenged by intellectuals and scholars within his home state of Maharashtra. How then did he not just insert himself into the major debates of his time but co-opt them and fashion himself so often as their major spokesperson?
When we move beyond Maharashtra, this question becomes even more puzzling. The 1920s featured figures—Gandhi, Lenin, Ataturk, Mao—who were at the center of major national movements, claiming the world’s attention. It was a strange and unsettling time for the British Empire, which, even as it spanned a vast territory ranging from India at one end to the spoils of the Ottoman Empire at the other, faced threats inside and out. Britain’s imperial project was gnawed at by the Russian Revolution (1917), Turkish Republicanism, rising Arab nationalism, Irish nationalists and Sinn Féin, British communists working to foster labor unrest in India, and Italian anarchists who influenced the Indian “terrorists” who set off bombs in Parliament and assassinated British officials in London.
Even more important, the twenties and thirties saw the germination of a series of ethnonationalist movements in numerous places around the globe —what we might call global localisms. In 1892, Bengali literary critic and writer Chandranath Basu coined the term Hindutva, describing it as the best expression of the fundamental characteristics of “Hindu-ness.”26 A few years later, Rabindranath Tagore wrote an essay called “Hindutva.”27 Around the same time, B. G. Tilak, Savarkar’s hero and inspiration, also wrote an essay in Marathi on Hindutva—a term he used to refer to the Hindu community.28 Some twenty years later, when Savarkar took the same term and injected it with steroidal rage against a Muslim other, he was part of a larger movement. In different parts of the world, charismatic men were defining the boundaries, both physical and cultural, of their lands. In the wake of the First World War, extreme right-wing pan-European revivalist movements and organizations challenged the basic premises of liberal democracies in favor of a fascist-tinged conservatism that usually started by defining who was and was not genuinely part of the nation. Such concepts and movements were present in India too.29 There was a perceptible global zeitgeist and striking resemblances between Savarkar’s concept of Hindutva and the earlier German concept of Volkisch, the subsequent cult of Romanita in Italy, or even Ferenc Szalasi’s Hungarism.30 A little further afield, the academic Karelia Society advocated the purging of non-Finnish influences from Finnish life and culture, hoping to create a greater Finland whose boundaries went east as far as the Urals. All these groups romanticized a deep connection to native soil, privileged the country
over the city, and advocated a palingenetic renewal of ethnic and, in some cases, racial purity alongside the removal of foreign influences.
From colonial India to Finland and beyond, in other words, the 1920s saw a global emergence of intense localisms.31 Scholars have debated how to define and describe these movements and ideologies. Were they fascist or semi-fascist movements? Were they proto-fascist or fascist-tinged, or did they partake discriminatingly of a “fascist repertoire” of ideas?32 Whatever the case, these movements and ideologies were bolstered by political and cultural organizations and cult-like secret societies.33 In Romania in 1927, Corneliu Codreanu founded the Legion of the Archangel Michael, which aimed to regenerate Romania and create a new spirit—a cultural and religious revolution that would bring forth the omul nou (new man). India had the Tarun Hindu Sabha, founded in 1923 by Savarkar’s older brother, and the RSS, founded in 1925. The Hitler Youth, Italian Youth, Hungarian Youth, Austrian Youth, Romanian Youth, and the RSS swayamsevaks (volunteer members) all imagined a new man who was young, militant, energetic, and forward-looking. This new man also aimed to forge a noncosmopolitan sense of identity and enact an identitarian and exclusionary politics.
In India during the same period, Gandhi began his slow but sure takeover of the anticolonial nationalist movement, though not without being challenged regarding his insistence on nonviolent noncooperation as a political strategy, his conservative and paternalistically reformist views on caste, his support for the Khilafat movement, or his idea that spinning was the best way to further the cause of Indian independence from colonial rule.
Savarkar entered all this political and social ferment from house arrest in Ratnagiri. Brought back to India in 1921, he set in motion in the Marathi language and milieu a starkly alternative process and set of assertions and ideas about Hindu primacy that a wide range of Hindu fundamentalists across India would later appropriate. This book is about that process, one that took place primarily in Maharashtra, in Marathi, in conversation with other Marathi intellectuals, nationalists, and poets, but also in the context of Savarkar’s chief nemesis, Gandhi, along with his other contemporary, B. R. Ambedkar, whom Savarkar admired even as they had major differences.
Savarkar never doubted that he was a legendary leader of global significance, and his hubris served him well in crafting for himself a near
mythological persona for posterity. He did so through his writings, which ranged across the genres of history, biography, historical novels, and Marathi poetry. Always under surveillance, Savarkar threw himself into the political conversations about caste, minorities, and the nation with other nationalists inside and outside Maharashtra.
Savarkar is not especially well understood by modern Indians, who assume he was deeply devout and religious or a straightforward Hindu fundamentalist, neither of which is correct. Nor is he understandable outside of a colonial context, within which he was an adamant anticolonial nationalist even as his contempt for Muslims served colonial interests. He is even less understandable if we remove him from his native region of Maharashtra, where the reverence for his anticolonial revolutionary activities has been joined with admiration for him as a social reformer as well as a brilliant poet and writer. Savarkar the poet is also Savarkar the historian; Savarkar the caste reformer is Savarkar the anti-Muslim polemicist in a different guise. For all these reasons, along with the divided cultural and linguistic worlds already mentioned, it is difficult to produce a neat and tidy historical narrative about Savarkar because he either evades or escapes most of the hermeneutic boxes into which one might place him. As a consequence, I have envisioned this book as providing a kaleidoscopic view of Savarkar not just because he looks completely different depending on how the lens is turned but also because it is only by the constant turning of the lens that one can gain a more complete view of Savarkar.
Both his detractors and his fervent supporters see him narrowly, and selectively. Savarkar was a patriotic nationalist who in the eyes of the colonial (and subsequently Indian) police was also feared as a “terrorist.” He was admired in the larger international and underground world of revolutionaries for his extreme anticolonial views, and at home for standing up for the Hindu community. In one view he was a rationalist and progressive voice on caste, even as he seemed ever more radical in the ways he challenged the orthodox (Sanātani) community. He was a pandit/śāstri, a poet, historian, playwright, novelist, biographer, and political leader. But while he was famous in his region as a poet and a progressive leader, he was also extreme in his anti-Muslim rhetoric, viewed as dangerous not just by the British but by many Hindu nationalists who took a more
cosmopolitan view. Each one of these Savarkars was connected to the other. To understand how his ideas relate to each other, or are coherent, it is necessary, I believe, to look at a combination of contradictory ideas, none of which are clear without a kaleidoscopic gaze. One needs to keep turning the kaleidoscope to see how the pieces rearrange themselves and reveal new connections. No part of this can be accomplished without reading Savarkar both from within Maharashtra and from the outside.
I turn the kaleidoscope not just on Savarkar’s work and life, but across three frames: regional, national, and global. The book’s chapters do not move lockstep from region to nation to globe; rather, each examines the interplay among the three. Savarkar’s poetry, for instance, was intensely nationalist and patriotic, but it was rooted in regional history. For all his travels, he maintained a deep and affective relationship with the language, people, poetry, politics, and landscape of the rural world of Bhagur and Nashik, where he grew up. Indeed, a large part of his reading audience— and his subsequent base—comes from places like Makhjan, Aamneshwar, Solapur, Kolhapur, Nagpur, Nashik, Amravati, Aurangabad, and Ratnagiri —the villages, towns, and small cities of Maharashtra. It is from here that his base reads Savarkar’s works and the many commemorative books about him in Marathi. Beyond the hinterland, however, he is also revered in the two major cities of Maharashtra—Pune and Mumbai. He penned an homage poem to a Marathi poet named Moropant (also known as Mayurpandit) and to his village of Bhagur, in addition to praise poems to Generals Washington and Kruger.
There are two especially important moments in the history of nationalism, and around Gandhi’s canonical role in that history, that offer a sharp portrait of Savarkar’s developing nationalist thought and persona. The first has to do with Gandhi and his nonviolent movement. In March 1922, a group of angry villagers set fire to a police station, killing nineteen policemen while proclaiming “Gandhi Raj is here.” Outraged by this violence, and without consulting anyone, Gandhi called off the noncooperation movement. Many noncooperators heard the news in jail and were incredulous that a relatively small act of violence made Gandhi call off a movement when success seemed within reach. But the Mahatma was resolute. India was not ready for independence, he argued, if her inhabitants resorted to violence—even in a good cause. This quixotic decision renewed
the colonial regime’s hold on power just when it had seemed most precarious. The colonial government rewarded Gandhi by arresting him in March 1922, rendering him absent from politics for the next six years. When Savarkar returned in 1921, his mentor and idol, B. G. Tilak—a fiery, charismatic, and immensely popular Hindu nationalist politician—had died, leaving a leadership vacuum that needed an equally charismatic figure to fill it. At the same time, Gandhi was about to disappoint many of his followers and depart from the political scene, which would give Savarkar the opportunity to reenter the public sphere through his publication of Essentials of Hindutva, along with a historical work glorifying in purple Victorian prose the legacy of Chhatrapati Shivaji and the Peshwas titled Hindu-Pad-Padashahi. Written in English, these books were in part intended to reassure the larger Hindu community that, even if Gandhi was gone, a finer, better, more authentic man was ready to lead, from a region (Maharashtra) with prior experience of having struck the first blow against three different foreign invaders: Muslims, the Portuguese, and the British. Maharashtra’s history, he wrote, offered a better model for an ongoing nationalist struggle than what Gandhi was offering.
The second moment, also irrevocably linked to Gandhi’s political leadership, was the Khilafat movement (1920–24). Led by brothers Mohammad Ali Jauhar and Shaukat Ali, the movement aimed to put pressure on the British government to maintain the territorial sovereignty of the Turkish Sultan despite Turkey’s defeat in the First World War on the grounds that he still had spiritual sovereignty as the Khalifa of the Sunni umma. Since the defeated Ottoman Empire contained within it the Holy Lands and the cities of Mecca and Medina, the leaders of the Khilafat movement argued that any breakup of the territory of the Ottoman Empire would diminish the Khalifa’s authority. Gandhi supported the movement, and even though it failed and the Allied powers divided the Ottoman territories into mandates, the movement brought unprecedented unity to India’s Muslims for a cause outside the boundaries of territorial British India. This rendered it an irritant for some nationalists, none more so than for Savarkar.
As the movement petered out, there was escalating tension and violence for the rest of the decade between the Hindu and Muslim communities, brought on by hot-button issues like cow slaughter and the playing of music
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eye. On the other hand, better view and command of ground are obtained when firing over cover.
5. Cover gives protection in proportion to the closeness with which the soldier’s body is brought to it. Bullets which just pass over the top of cover, particularly if their angle of descent is abrupt, search ground within a very few feet.
6. Whenever possible, fire should be delivered from the lowest part of the right side of any obstacle. For example, the soldier should lie down at the foot of a tree and fire to the right of it; or when behind a boulder, he should fire round the lower edge of it, and not over the top.
Men must necessarily fire over a continuous wall, bank, ditch, high grass, crops, or similar features.
In this case, until the rifle is brought to the firing position only the portion of the head from the eyes upwards should be visible above the cover.
7. When teaching the use of cover, the instructor will explain that the first principle is so to adapt the position to it that the rifle can be fired with the minimum of exposure. He will then state the advantages and disadvantages of various kinds of cover, and will point out that a firer behind a rock or stone wall may be wounded by splinters; that a certain thickness of earth or brick is necessary to resist a bullet; that a tree affords only moderate protection; that an isolated tree, bush or hedgerow should be avoided as it will probably draw fire; that even the smallest fold of ground gives cover from view and protection from fire, &c. Finally, he will, so far as cover is available, practically show how each can best be utilised.
The men will observe his position both from behind and from the front, and the instructor will emphasise the danger of undue exposure. Each man will then be directed to take cover, and his actions and position criticised by the instructor from the enemy’s point of view as well as from behind.
8. If a skirmisher finds that there is no cover near his line of advance, or that the cover which exists is already occupied, he must
throw himself down in the open, and lie as flat as possible.
9. Skirmishers must never expose themselves on the sky-line, or against a background which would show them up; they must never in any circumstances crowd together.
10. It will be found of great value during instruction to make each individual man skirmish independently over a piece of unknown ground against the rest of the squad, and to invite their criticism on his action.
11. In training skirmishers it is by no means sufficient to point out mistakes, but, in every case, the correct method of action, and the reasons for it, should be carefully and patiently explained, and the exercise repeated.
52. Blank Ammunition.
Blank ammunition should occasionally be used, and the enemy should be represented by either another squad, or a few men; light canvas, paper, or wooden targets, in the form of men kneeling, cavalry, a gun, &c., &c.; or a line of old helmets or khaki hats.
53. Fire Effect.
1. In skirmishing the unit of fire will usually be the section or squad.
2. The squad leader will be careful that no man who cannot see the mark fires.
3. The instructor should constantly inspect the recruits when firing from behind cover, direct them to correct their positions, and make certain that they recognise the target at which they have been ordered to aim.
It will be explained to the recruits that—
(i) Fire is only effective when the mark can be seen, and when it is steadily delivered.
(ii) It is useless to fire merely for the sake of firing, when no enemy is visible, and his position is unknown.
(iii) Battles are won mainly by the accurate fire of individuals at decisive range. Long range fire should rarely be opened without special directions from a superior; in the absence of orders, however, it may be directed against large bodies, such as half a battalion in close order
(iv) In crises, and against large and conspicuous targets, fire should be as rapid as is compatible with accuracy, in order that as great loss may be inflicted as possible. In ordinary circumstances fire should be slow.
(v) The moral and material effect of concentrated fire, when every rifle is directed against one portion of the enemy’s line, is far greater than when each man fires at a mark of his own selection.
(vi) Oblique fire (that is fire delivered at an angle to the hostile line) will give better results than frontal, because the surface exposed by the enemy will be greater
(vii) Enfilade fire (that is, fire directed along the enemy’s line) will be more effective than frontal, because errors in estimation of range should be of less importance, and its moral effect is greater.
(viii) The surest way of checking the enemy’s advance, or bringing about his retirement, is to shoot down his leaders
(ix) Great results may be obtained from fire delivered unexpectedly at short range, and men should always be on the watch for opportunities of this nature.
(x) Well concealed, a few bold men, extended at wide intervals, can, by rapid fire, deceive the enemy as to the strength of the force by which he is opposed, may delay him for a considerable time, and before withdrawing inflict serious loss.
54. Reporting and passing Orders.
Skirmishers should be taught to report to their leaders anything they may observe of the dispositions of their enemy, to call their attention to all signals and to the movements of other units, and to pass orders, messages or information along the line in a clear and intelligible manner, without shouting.
55. Intervals.
The intervals between skirmishers depend on the nature of the ground, and on the character of the operation, and on the volume of fire it is sought to bring to bear on the enemy. They may vary considerably; but it should be clearly recognised that over-extension results in loss of control, and in diminishing the volume of fire. In close country and woods, and whenever counter-attack is probable, over-extension is very dangerous.
It is essential, therefore, before extending, that the length of front to be occupied should be carefully considered; and the commander of a party of skirmishers must always be able to give a reason for the interval at which his men are extended.
56. Reinforcing.
It is inevitable in the heat of battle that battalions, companies, sections, and even squads will become mixed up. It is of very great importance to accustom the men to such conditions, and to make them understand that if they use their intelligence and their eyes, confusion may be readily reduced to order. The squad should be practised in reinforcing to the front. For this purpose two squads may be extended in two lines. On the word or signal Reinforce, the rear squad will advance as directed by the commander, and will carry forward the leading line of skirmishers, the intervals of which it will occupy, no regard being paid to the order in which the men may place themselves. But great attention should be paid to the following:
(i) The men, whether they receive orders or not, should at once look for the nearest squad commander, and place themselves under his control.
(ii) Skirmishers should be ordered to re-organise when the cover is so good as to afford a favourable opportunity, and the men should always be on the look out for such chances to rejoin their squads.
(iii) Troops who are being reinforced should be careful to cover the advance of the reinforcements by directing a rapid fire on the enemy’s position
Squads should also be practised in reinforcing on either flank. On the word or signal Reinforce the squad in rear will advance as
directed by its commander, and prolong the leading line to the right or left.
57. Assembly after Dispersal.
The squad will be dispersed, and the men taught to assemble on their commander on the command Assemble, forming at the double in two ranks in their original position on his right.
58. Inspection of Skirmishers.
In testing the efficiency of a section of skirmishers, officers will carefully avoid a stereotyped catechism. Question and answer in the exact words of the manual result in a mere parrot-like knowledge, of no value in the field. Skirmishers should be questioned during a series of exercises on broken ground, and their replies should either be in the form of practical illustrations; for example, occupation of cover, approach of a position, crossing a sky-line, &c., &c.; or of explanations as to how they would act, or what they would report, in circumstances that might arise out of the exercise in progress. Furthermore, in attack and defence, in order to prevent the inspection becoming a repetition of operations already rehearsed, the officer will direct where the targets are to be placed, or give instructions to the men representing the enemy; and in all exercises —attack, reconnaissance, retirement, or defence—he will set the task for the squad to carry out.
PART II
THE TRAINING OF THE COMPANY.
59. P R .
1. The Recruit.—When the recruit has been thoroughly instructed in the elements of drill and skirmishing, he will take his place in the ranks of his company.
2. The Company as the School of Instruction.—The company, from its size and organisation, is the best school of instruction in all field duties, and in it both officers and non-commissioned officers will be trained to accept responsibility, and to use initiative with judgment. It is the largest unit that can be directly controlled under fire by one man, and is the most important link in the chain of cooperation in battle. The training of the company exerts an influence on the efficiency of infantry on service which it is impossible to overrate; it is to be carried out by its own officers and noncommissioned officers, without undue interference on the part of their superiors.
The battalion commander is responsible that the company commanders are thoroughly instructed, and he supervises, but should not lay down, the methods which they employ to train their companies. The company commanders, assisted by their subalterns and non-commissioned officers, are directly responsible for the efficiency of the rank and file, and their advancement in the service will depend on their success.
3. Organisation of the Company.—A company is permanently divided into two half-companies, the right and left, each under a subaltern, when available. Each half-company is permanently divided into two sections, each under a non-commissioned officer. They will be numbered from one to four.
A section is permanently divided into two squads, each under a non-commissioned officer or selected private. They will be numbered
from one to eight.
This organisation will be maintained both in barracks and in the field. The men will thus acquire the spirit of true comradeship, and learn to repose confidence in each other; while the noncommissioned officers will be accustomed to command, and to act when necessary on their own judgment. By such means the fighting value of the company will be fully developed; and its proper direction and command under hostile fire, when superior control becomes impossible, be maintained.
4. Duty of Officer Commanding a Battalion.—It is the duty of the commanding officer to see that all ranks are thoroughly trained in field duties, that co-operation in action is ensured, and that the selfreliance and good-will of officers and non-commissioned officers is so carefully cultivated as to render them zealous and intelligent assistants, in peace as well as on service, and not mere passive executants of definite orders. This can only be accomplished by giving the company commanders a free hand, and ample opportunities of exercising their men. In other words the battalion commander does not lead in the field one unit. His duty is to direct and supervise the action of eight independent tactical units.
5. Object of Company Drill.—The object of company drill is:— First, to enable the company, when it takes its place in the battalion, to carry out any movement or formation the commanding officer may prescribe, whether laid down in this manual, or improvised to meet the circumstances of the moment, without hesitation or confusion. Second, to render the company capable of independent action when detached from the battalion.
P C , , C
P
D .
60. General Rules.
1. The company may be formed as follows:—
(i) In line, Plate III, Fig. 1.
(ii) In company column (i.e., column of sections), Plate IV.
(iii) In column of half-companies, Plate III, Fig. 2.
(iv) In column of fours.
Company column is the normal formation for a company when acting alone or at an interval from other companies.
Formation into and from column of half-companies is carried out in the same manner as into and from company column, the words column of half-companies being substituted for company column
In line the left squad commander of the half-company on the right is the centre of the company
2. Position and duties of the leaders. (i) The company commander.—When the company is acting alone or at an interval from other companies, the company commander will place himself where he can best exercise supervision.
In the absence of the company commander, his place will be taken by the next in rank; a similar rule will be followed within the half-company, section, and squad.
(ii) The subalterns.—When the company is in line, each halfcompany commander will, as a rule, be three paces in rear of the centre of his half-company. (Plate III, Fig. 1.)
When in column of half-companies he will be three paces in front of the centre of his half company. (Plate III, Fig. 2.)
When in column of fours he will retain his position as in line.
When in company column he will, as a rule, be two paces from the centre of his half-company on the directing flank. (Plate IV.)
(iii) Section commanders will be two paces in front of the centre of their sections in company column; in all other formations they will retain the positions shown in Plate III, Fig. 1. Squad commanders will be on the flanks of their squads as shown in Plate III, Fig. 1.
The drummers will be two paces in rear of the first and seventh squads respectively unless the company is acting independently, when one drummer always goes with the company commander; the pioneer will be two paces in rear of the fifth squad. The signallers will be two paces in rear of the second, fourth, sixth and eighth squads.
In fours or file, the squad commanders will be on the directing flank of the leading and rear fours or files of their section. The remaining supernumeraries will retain their places.
Super-numeraries will conform to all orders given to the company as regards the carrying of their arms, with the exception that they fix bayonets only when escorting the colours, or when the men fix bayonets for attack or defence, and order arms when the men fire in close order.
Squad commanders will conform to the movements of the men.
No change in the command of sections or squads will take place except by the direct order of the captain.
3. Changes of formation can usually be carried out:—
(i) From the halt, halting on completion of the movement
(ii) On the move, halting on completion of the movement.
(iii) From the halt, moving forward on completion of the movement
(iv) On the move, moving forward on completion of the movement.
The principle is the same in all cases, but the words of command differ slightly.
When movements are to be performed as in (i) and (ii), the command will be preceded by the caution , unless the section of formation stands fast as in Section 64 (i). As soon as movements as in (iii) and (iv) are completed, the command will be given.
In the following detail the cautions and commands are given only for the movements in the form in which they are generally used, but this does not preclude the use of the other forms detailed in (i) (ii) (iii) and (iv) when applicable.
4. Movements will be carried out in quick time unless ordered at the double, in which case the command will be used instead of .
5. The commander of the company gives the executive command when the whole company, or the whole company except the section
of formation, is required to act; when sections act independently they receive the executive commands from their own commanders.
6. All movements and formations in fours can also be performed in file.
7. A company should be frequently exercised in close order over hilly, wooded, and broken ground, and should be constantly turned about, in order that every man may be equally competent to act in either rank.
8. Before any movement in close order is carried out, arms will be sloped by word of command.[5] Arms will be retained at the slope until the command Order Arms, Stand at Ease, or Stand Easy is given.
9. Great pains must be taken to accustom the men to remedy quickly, of their own accord, any derangement in the order in which they fell in on parade. Sections will not be re-numbered when a change of formation alters their relative position.
10. Squad commanders, marching on the directing flanks of halfcompanies, or sections, must always cover each other; they are responsible that the correct distance is maintained. When the column is formed at the halt, they should take up their covering immediately the word Halt is given.
11. Except at ceremonial drill, the men will take up their own dressing in all formations.
12. Unless otherwise ordered, men moving to the right in fours or file will march by the left, and when moving to the left, by the right. A company column or column of half-companies will dress and march by the left unless otherwise ordered. In all other formations the flank by which men are to dress and march will be named.
13. The cautions and words of command printed in are given by the company commander, those in italics by the subordinate leaders.
61. Inspection and telling-off.
The company will fall in by the left for inspection on its private parade ground as in Plate V. The company commander will give the order T S , when the section commanders will number off their commands from the leading section. On the command T S , the squad commanders will number off their squads consecutively from No. 1, the right squad of the leading section, to No. 8, the left squad of the rear section.
F —B .
The inspecting officer will pass down the ranks to see that the appointments, clothing, &c., are clean, and in good order
U —B . F I . P —A .
The officer will inspect the breech action, and here and there examine a barrel by looking down it, the men acting as laid down in the Rifle Exercises,[6] S. 12. On the completion of the inspection the right squad commanders will close their squads on to the left squads.
The company will then be proved as follows:—
B S —N .
F —F . F —T -D .
The company will be turned about and proved as above. When proved, it will be again turned about.
If the company is to drill in battalion it will then be marched to the battalion place of assembly.
62. The formation of fours.
In forming fours, the men will move as in Squad Drill, S. 40.
On the word R (or L ) the subalterns and supernumeraries will turn in the required direction, and the squad commanders will place themselves on the directing flank on the leading and rear sections of fours of their sections.
63. Changing ranks.
When the company turns about the ranks are thereby changed, as in Squad Drill, S. 37, but sections are not to be retold off. The commander will gain his position by moving round the outer flank. Super-numeraries will conform, passing through the ranks by the outer flanks of their sections, the squad commanders making way by placing themselves between the men of the files on their right and left; at the halt this will be done by taking a pace to the rear and a pace outwards; if on the march by checking the pace slightly and taking a pace outwards.
Ranks will not be changed, when it is required to fall back for a short distance only, with a view of turning again in the original direction; in this case the order will be preceded by the caution, , and the commanders and supernumeraries retain their positions. To turn in the original direction the command will be, , .
64. A company column forming into line.
1. When it is required to increase the frontage from company column to company in line, the caution, if the column is halted, will be (or ), ; on the command (or ) , — , the leading section will stand fast, the sections in rear will move into line with the leading section in quick time, being inclined to the right (or left), and halted by their section commanders when in line with the leading section. If on the march, unless the caution is given, the sections in rear will be ordered by the company commander to move up in double time, and will be successively ordered to incline to the right (or left), and to quick march by their section commanders on reaching their position in company.
2. A company column may form line to a flank on the company commander’s command (or ) , , when the men will act as in Squad Drill, S. 29 (3); this will be followed by the command , (or ), as soon as the formation is complete.
3. A company column moving in fours may form column of fours on the right or left section. On the company commander’s command (or ) , (or ) , the named section will continue to move forward, the remaining sections will wheel to the right (or left), and, on reaching the line of advance of the leading section, will wheel to the left (or right) and follow it in column of fours.
4. A company column moving in fours may form line facing the same direction on the command (or ) , followed by the command , (or ) as soon as the formation is complete, sections acting as in Squad Drill, S. 32.
5. In forming line from company column, section commanders will take post in rear of their sections as soon as the movement is commenced, moving by the outer flank, or in rear, of their sections.
65. Marching in line.
(or ). — .
1. On the caution (or ) the commander of the right (or left) squad will select points to march on.
2. When the company is turned about, the squad commanders, on the command , will turn about and take two paces forward, and align themselves with the leading rank.
66. A company in line forming to the right or left.
(or )— , , , (or ).
1. From the halt.—As in Squad Drill, S. 29 (3). The commander of the inner squad will act as the right (or left) hand man.
67. A company in line, or moving in fours, forming company column. ,
1. From company in line at the halt.—On the command (or ) turn, the whole company, except the section of formation, will turn in the required direction. On the command
(or ), (or ) .
the right (or left) section will advance, the remainder will mark time two paces, and then lead on. When the leading file of each successive section is in rear of the centre of the section in front of it, the section commander will order it to incline to the left (or right), and when its rear file, in the case of a formation on the right (or leading file, in the case of a formation on the left) is in rear of the left file of the section in front of it, he will order it to advance by the command left (or right) incline.
2. From company in line on the march.—If when on the march it is desired to form company column from company in line, the command will be (or ), (or ) , when the sections will act as in para. 1.
When a company in line on the march is required to form company column at the halt, the caution will precede the caution in para. 2. The section on which the formation is to be made will advance two paces and then halt, the remaining sections will mark time two paces and then be led by the squad commanders nearest the section of formation into their positions in column, and will then be halted, and turned to the left or right, by order of their commanders.
3. A company in line forming company column to a flank.—A company in line may move to a flank in company column, on the principles laid down in Squad Drill, S. 29 (3). The command is, (or ) , — , followed by , as soon as the formation is complete.
4. A company in fours forming company column.—A company moving in fours may form company column in fours on the right or left of the leading section. On the command of the company commander, , (or ) , — , the leading section will continue to advance, the remaining sections will incline to
the right (or left), and will double to their positions in company column, each section, as soon as its leading file is at section interval from, and in line with, the leading file of the section on its left or right, being successively ordered to left (or right incline) and quick march by its commander. The section on which the formation is made will direct, unless otherwise ordered.
A company moving in fours will form forward into company column, on the company commander’s order, (or ) , followed by the command when the formation is complete, sections will act as in Squad Drill, S. 41 (2).
5. In forming company column from company in line, section commanders will take post in front of their sections as soon as the movement is commenced, moving by the outer flank, or in rear, of their sections.
68. When marching in fours or file, forming up into line.
These formations will be made as described in Squad Drill, S. 41 (2), on the command (or ), , followed by (or ), as soon as the formation is completed. Should a company, marching to the right in fours, be ordered to form company on the right, or vice versâ, thereby changing ranks, the officers and section commanders will at once gain their positions as in S. 63.
69. A column changing direction.
A company column will change direction by successive formation of sections, round the same point on the principles laid down in Squad Drill, S. 29 (4), the caution, (or ), being given by the company commander, and the command Right (or Left) F —F L being given successively by each section commander.
70. Movements in line (or lines) of sections.
This formation affords many advantages when moving through a wooded or broken country, when exposed to distant artillery fire, or
preparatory to extension into a line or lines of skirmishers.
The advance may be made in line of half-companies or in one or more lines of sections. These bodies may move in line, in column, in fours, or in file. The intervals and distance may vary according to circumstances.
The line may be formed as follows:—The company commander having assembled the half-company and section commanders, will inform them of the number of lines and the relative position of their commands; he will then issue his instructions and assign an objective. The half-company or section commanders will move their commands into position on the company commander’s order .
Half-companies or sections will then be moved off by their commanders by the shortest route, each unit as it reaches its position, halting. If two lines are to be formed, the requisite distance will be obtained by advancing the first line.
This formation may also be carried out on the command — , or . — — , — . If in line, sections will move outwards to obtain the necessary interval; if in column the even numbered sections will move to the left and the odd numbered sections to the right. A section of direction will be named.
The subalterns will place themselves where they can best direct and superintend the movements of their half-companies.
Whilst advancing in this formation, half-companies and sections may decrease or exceed the named intervals in order to take advantage of cover, or to avoid obstacles. But they should regain them as soon as possible, and the greatest attention should be paid to the maintenance of direction, a matter of much difficulty in close country, on mountains, and in woods.
Changes of position and direction should be practised in the above formations, the orders being conveyed by signal, S. 49; the unit on which the formation is made, and each unit in succession on reaching its new position will halt until the whole has conformed to
