No Beast So Fierce

COPYRIGHT

William Collins

An imprint of HarperCollinsPublishers 1 London Bridge Street London SE1 9GF WilliamCollinsBooks.com

This eBook first published in Great Britain by William Collins in 2019

First published in the United States by William Morrow, an imprint of HarperCollinsPublishers in 2019 as No Beast So Fierce: The Terrifying True Story of the Champawat Tiger, the Deadliest Animal in History

Copyright © Dane Huckelbridge 2019

Dane Huckelbridge asserts the moral right to be identified as the author of this work.

Cover image © Getty Images

A catalogue record for this book is available from the British Library.

All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of HarperCollins.

Source ISBN: 9780008331726

Ebook Edition © February 2019 ISBN: 9780008331740

Version: 2020-02-05

Praise for No Beast So Fierce

“A great tale and study of man versus beast, or rather, beast versus man. The seminal battle between Jim Corbett and the Champawat Tiger stands as an epic encounter of the ages. Dane Huckelbridge’s No Beast So Fierce will make you rethink your position in God’s universe—and on the food chain.”

JIM DEFELICE, #1 bestselling co-author of American Sniper

“I had a feeling this book would hook me from the get-go. I was right. No Beast So Fierce is much more than a cautionary tale of the Man-Eater of Champawat, a Royal Bengal tiger responsible for hundreds of deaths in Nepal and India, or, of Edward James Corbett, the legendary hunter who shot and killed the big cat in 1907. Dane Huckelbridge’s remarkable narrative also reveals the circumstances that cause tigers to stalk human prey as well as Corbett’s transformation into a conservationist and ardent champion for protecting the animals he once hunted.”

MICHAEL WALLIS, author of The Best Land Under Heaven

“A gripping page-turner that also conveys broader lessons about humanity’s relationship with nature.” Publisher’s Weekly

Praise for Bourbon by Dane Huckelbridge

No beast so fierce but knows some touch of pity. But I know none, and therefore am no beast.

— William Shakespeare, Richard III

Do not blame God for having created the tiger, but thank Him for not having given it wings.

— Indian proverb

CONTENTS

COVER

TITLE PAGE

COPYRIGHT

PRAISE FOR NO BEAST SO FIERCE

EPIGRAPH

MAP

PROLOGUE

INTRODUCTION: UNLIKELY HUNTERS

PART I: NEPAL

1 THE FULL MEASURE OF A TIGER

2 THE MAKING OF A MAN-EATER

3 A MONARCH IN EXILE

PART II: INDIA

4 THE FINEST OF HER FAUNA

5 THE HUNT BEGINS

6 DARKNESS FALLS

7 TOGETHER, IN THE OLD WAY

8 ON HOSTILE GROUND

9 AN AMBUSH IN THE MAKING

10 A LITERAL VALLEY OF DEATH

11 CONFRONTING THE BEAST

12 A MOMENT OF SILENCE

13 AN UNLIKELY SAVIOR

EPILOGUE

PLATE SECTION

BIBLIOGRAPHY

INDEX

ACKNOWLEDGEMENTS

ALSO BY DANE HUCKELBRIDGE

ABOUT THE PUBLISHER

PROLOGUE

We do not know the year. Nor does history record the poacher’s name. But around the turn of the twentieth century, somewhere in the terai near the Kanchanpur District of western Nepal, a man made a terrible mistake.

He attempted to kill a Bengal tiger.

We can imagine him to be a young man—that seems all but certain. For the local Tharu people are well acquainted with tigers, and only a youthful and inexperienced hunter would be so careless. After all, a tiger hunt among the Tharu is a solemn affair, to be initiated with a puja sacrifice of roosters and goats, as a show of respect to the forest deity Ban Dhevi. It is an act of profound spiritual and earthly significance, one that risks angering gods and kings alike. If such a decision is to be even considered, it must be blessed by a gurau with a sacred glass of rakshi, and sanctified by the wearing of holy red ribbons.

But change is coming, even to this remote province. Like others of his generation, this brash young man likely may have tasted the British gin and cigarettes that come smuggled across the border from India, and seen the Western suits and cravats one can purchase beyond the Sharda River, and he has no time for rice liquor or garlands made of ribbons. He does not see the tiger as a divine spirit, a lord of the forest, a custodian of the natural world, maintaining the balance of all things. To him, a tiger is a sack of gold and nothing more: money for clearing land, funds to buy a water buffalo and start a farm of his own. The young man bristles at the thought of eking out a living from the forest like his parents, of dwelling in a mud-walled house thatched with elephant grass. No, that is simply not for him.

So, we may imagine, he sets out from his village, a decrepit old muzzle-loader slung over his shoulder, an oblivious goat hobbling along in tow. He follows a path of packed earth, skirting the edge of the mustard and lentil fields, tracing the dry bed of a meandering nullah, until he at last reaches the sal trees where the true jungle begins. He has built a small machan—a tiger-hunting stand—near a clearing where he has seen fresh tiger tracks in the mud, and after tying the goat to a peg in the earth, he mounts his machan and does his best to get comfortable.

The heat of the afternoon mounts, and the goat flicks its ears lazily, and the odd croak of a mating florican is the only sound to be heard. The young man wipes the sweat from his brow and scratches a mosquito bite, his initial excitement turning slowly to boredom, and then at last to irritation.

The shadows lengthen, dusk approaches, and still the scrawny goat stands tethered and unmolested. The young man begins to doubt that the tiger will come at all. Perhaps the old men in the village were right, perhaps it was foolish to even consider coming into the forest without—

And then it happens. It arrives with a grace and a force unlike any the young man has ever seen. An attack appalling in its power and mesmerizing in its beauty, as if the dappled patterns of the forest floor themselves have come alive and engulfed the poor creature. A liquid blur of tawny stripes, then a mound of working muscle. The goat has time to neither move nor bleat—one moment it is alive, and the next, it is not. Its neck is snapped in an increment of time too small to measure.

The young man’s purpose is suddenly called into question. The notion of shooting the tiger before him feels impossibly bold, as if he were not killing a mere animal, but assassinating a king. Its body appears enormous, even from the safety of his machan. Its eyes are closer to those of a man than a pig or a deer, or any other creature he has encountered. And as if to further sour his conviction, two cubs appear, bounding almost playfully from the trees behind it. This is not just a tiger—she is a mother.

But for all his fear, the idea of returning home with nothing but the frayed goat tether unsettles him even more. No, he has made his decision. It must be done. And with the mother down, it will be easy to finish off the cubs as well. That’s two more tigers than he had bargained for. He takes the old muzzle-loader in his trembling hands, raises its battered stock to his shoulder, gets the tiger in his sights, and takes one final breath before pulling the trigger.

But that is enough. The rustle of his movements, however faint, are not missed by the tiger’s spotted ears. It drops the goat and raises its head in alarm, as a thunderclap bursts from the trees—a red sting of pain lashes at its jaw. The tiger rears back, as if to attack the air, only to find that its bite feels loose and unhinged. The taste of its own blood filling its throat, the tiger turns and streaks back into the forest, into the thick underbrush from whence it came, its two toy-sized cubs hesitating for a moment before bouncing along obediently behind.

The young man reloads his gun and springs down from his stand, racing to see if his bullet struck home. He notices the trampled earth beside the pathetic carcass of the goat, and next to it, a spattering of blood and two broken teeth—tiger teeth. The young man realizes his shot was poor and the tiger merely wounded, a fact that is confirmed moments later by a roar that seems to rend the very fabric of the air. He has heard tigers before, their low moaning from a distance, but this is different. He has never experienced anything like this. He feels the roar as much as hears it, in the pit of his stomach and the hollows of his chest. It is the purest distillation of rage he has ever known.

Darkness is coming. The idea of going blind into the bush to confront the enraged tiger is beyond comprehension to the young man, a nightmare he can’t even begin to consider. No, it would be suicide—courting death in its most primordial form. And so, still sick with adrenaline, he slings his antique gun over his shoulder and turns back to the village on weakened knees, first walking, then running, casting harried glances over his shoulder the whole way, covering his ears to stifle the roars. And while there is no way for this young man to know the full implications of what he has done, the terror he has unleashed, the lives he will have indirectly ruined, he must surely have an inkling, with those roars reverberating through the still air and damp leaves of the sal trees, that in the pulling of that trigger, he has created a monster.

INTRODUCTION

UNLIKELY HUNTERS

In the first decade of the twentieth century, the most prolific serial killer of human life the world has ever seen stalked the foothills of the Himalayas. A serial killer that was not merely content to kidnap victims at night and dismember their bodies, but also insisted on eating their flesh. A serial killer that, for the better part of ten years, eluded police, bounty hunters, assassins, and even an entire regiment of Nepalese Gurkhas.

A serial killer that happened to be a Royal Bengal tiger.

Specifically, a tiger known as the Man-Eater of Champawat. Far more than an apex predator that occasionally included humans in its diet, it was an animal that—for reasons that wouldn’t become apparent until its killing spree was over—explicitly regarded our species as a primary source of food. And to that end, this brazen Panthera tigris tigris hunted Homo sapiens on a regular basis across the rugged borderlands of Nepal and India in the early 1900s with shocking impunity and an almost supernatural efficacy. In the end, its reported tally added up to 436 human souls—more, some believe, than any other individual killer, man or animal, before or since.

Despite its unusual appetites and hunting prowess, however, surprisingly little has been written about the Champawat. And when the odd mention of the tiger does crop up, it is more often than not as a curious footnote to a broader article on human–tiger conflict, or as a gory bit of trivia from The Guinness Book of World Records. The fact that a single tiger was able to take such an immense human toll over such a long period of time is rarely presented as a subject worthy of historical scrutiny or academic study. It seems like a good story, and nothing more.

And admittedly, it is a fine story, and it is tempting to present it simply as such. It is universal in its appeal and almost literary in its Beowulfian dimensions: a man-eating creature that terrorizes the countryside, repeatedly evading capture, until a hero appears who is brave enough to track it straight to its lair. It is a timeless campfire tale, simple and hair-raising in the way all such yarns must be. Who wouldn’t want to hear a story like that? One that speaks to the most primal and deeply ingrained of all human fears?

But there is another story to be told here as well, and while certainly hair-raising, it is anything but simple. The events that transpired in the forests and valleys of the Himalayan foothills in the first decade of the twentieth century were not a series of bizarre aberrations. They were in fact the inevitable result of the tremendous cultural and ecological conflicts that were shaking the region—indeed, the world—at that time, affecting man and animal alike in unlikely ways, and throwing age-old systems chaotically out of whack. Far from some pulp fiction tale of man versus nature or good versus evil, the story of the Champawat is richer and much more complex, with protagonists at odds with even themselves.

Beginning, of course, with the actual tiger. Bengal tigers do not under normal circumstances kill or eat humans. They are by nature semi-nocturnal, deep-forest predators with a seemingly ingrained fear of all things bipedal; they are animals that will generally change direction at the first sign of a human rather than seek an aggressive confrontation. Yet at the turn of the twentieth century, a change so profound and upsetting to the natural order was occurring in Nepal and India as to cause one such tiger to not only lose its inborn fear of humans altogether, but to begin hunting them in their homes on an all but weekly basis—a tragedy for the more than four hundred individuals who would eventually fall victim to its teeth and claws. This tiger ceased to behave like a tiger at all, in important respects, and transformed into a new kind of creature all but unknown in the hills of northern India’s Kumaon district, prowling around villages and stalking men and women in broad daylight.

Then there is Jim Corbett, the now-legendary hunter who was finally commissioned by the British government to end the Champawat Tiger’s reign. To many, even in present-day India, he is nothing short of a secular saint, a brave and selfless figure who risked life and limb to defend poor villagers when no one else would. To others, particularly academics engaged with post-colonial ecologies, he is just another perpetrator of the Eurocentric paternalism that defined the colonial experience. Each is a fair judgment. The whole truth, however, is far more nuanced, as one would expect when it comes to a deeply conflicted man whose life spanned eras, generations, and eventually even empires. Jim Corbett was a prolific sportsman who, upon achieving fame, hobnobbed with aristocrats and used tiger hunts to curry their favor. But he was also a tireless advocate for wild tigers and devoted the latter part of his life to their conservation—as evidenced by the sprawling and magnificent national park in India that bears his name to this day. Yes, he did come to enjoy the trappings and privileges of the English sahib, servants and sport shooting and social clubs included. But as the domiciled son of an Irish postmaster, foreign-born and considered socially inferior, he was also keenly aware of what it meant to be colonized—by the very people he enabled and admired. And he did love India, above all its people, even while playing an unwitting part in the nation’s subjugation.

Which brings us, inevitably, to colonialism itself—a topic far too broad and multifaceted for any single book, let alone one that’s concerned primarily with man-eating tigers. Yet it is colonialism, undeniably, and the onslaught of environmental destruction that it almost universally heralds, that served as the primary catalyst in the creation of our man-eater. It may have been a poacher’s bullet in Nepal that first turned the Champawat Tiger upon our kind, but it was a full century of disastrous ecological mismanagement in the Indian subcontinent that drove it out of the wild forests and grasslands it should have called home, and allowed it to become the prodigious killer that it was. What becomes clear upon closer historical examination is that the Champawat was not an incident of nature gone awry—it was in fact a man-made disaster. From Valmik Thapar to Jim Corbett himself, any tiger wallah could tell you the various factors that can turn a normal tiger into a man-eater: a disabling wound or infirmity, a loss of prey species, or a degradation of natural habitat. In the case of the Champawat, however, we find not just one but all three of these factors to be irrefutably present. Essentially, by the late nineteenth century, the British in the United Provinces of northern India and their Rana dynasty counterparts in western Nepal had created, through a combination of irresponsible forestry tactics, agricultural policies, and hunting practices, the ideal conditions for an ecological catastrophe. And it was the sort of catastrophe we can still find whiffs of today, be it in the recent spate of shark attacks in Réunion Island, the rise of human–wolf conflict on the outskirts of Yellowstone, or even the man-eating tigers that continue to appear in places like the Sundarbans forest of India or Nepal’s Chitwan National Park. In the modern day, we have at last, thankfully, come to realize the importance of apex predators in maintaining the health of our ecosystems—but we’re still negotiating, somewhat painfully, how best to live alongside them. And that’s to say nothing of the far more sweeping problems posed by global warming and mass extinction, exigencies that have arisen from very much the same amalgamation of economic mismanagement and environmental destruction. Apex predators are generally considered bellwethers of the overall health of the environment, and at present, with carbon emissions on the rise and natural habitats diminishing, the outlook for both feels disarmingly uncertain.

Which is why this particular story of environmental conflict is not only relevant, but urgent and necessary. At its core, Jim Corbett’s quest to rid the valleys of Kumaon of the Champawat Tiger is dramatic and straightforward, but the tensions that underscore it contain the resonance of much larger and more grievous issues. Yes, it is a timeless tale of cunning and courage, but also a lesson, still very much pertinent today, about how deforestation, industrialization, and colonization can upset the fragile balance of cultures and ecosystems alike, creating unseen pressures that, at a certain point, must find their release.

Sometimes even in the form of a man-eating tiger.

PART I

NEPAL

CHAPTER 1

THE FULL MEASURE OF A TIGER

Where does one begin? With a story whose true telling demands centuries, if not millennia, and whose roots and tendrils snake into such far-flung realms as colonial British policies, Indian cosmologies, and the rise and fall of Nepalese dynasties, where is the starting point? Yes, one could commence with the royal decrees that compelled Vasco da Gama to sail for the East Indies, or the palace intrigues that put Jung Bahadur in the highest echelons of Himalayan power. But the matter at hand is something much more primal—elemental, even. Something that’s shaped our psyches and permeated our mythologies since time immemorial, and that speaks directly to the most profound of our fears. To be eaten by a monster. To be hunted, to be consumed, by a creature whose innate predatory gifts are infinitely superior to our own. To be ripped apart and summarily devoured. And with this truth in mind, the answer becomes even simpler. In fact, its golden eyes are staring us right in the face: the tiger. That is where the story begins.

“The normal tiger,” writes Charles McDougal, a naturalist and tiger expert who spent much of his life studying the big cats in Nepal, “exhibits a deep-rooted aversion to man, with whom he avoids contact.” This is a fact corroborated time and time again by biologists, park rangers, and hunters alike, all of whom can attest firsthand to just how shy and elusive wild tigers actually are. One can spend a lifetime in tiger country without ever laying eyes upon an actual tiger, with the occasional pugmark or ungulate skull the only hint at their phantomlike presence. Even for modern-day Tharu who live alongside reserves with dense predator populations, it’s fairly uncommon to see a tiger. Sanjaya, who served as my host and guide in Chitwan while I was conducting research for this book, grew up fishing and foraging in local forests, and in all those years, he had spied a tiger just once. No, the normal tiger has little interest in our kind, and even less in challenging us to a fight. With hunting, mating, and fending off territorial rivals taking up most of its time, the normal tiger has more important things to worry about; we barely rate a passing glance. We are a nuisance to be avoided, and nothing more.

However, for the abnormal tiger—that is to say, the tiger that has shed for whatever reason its deep-seated aversion to all upright apes—there are essentially two ways it will kill a member of our species.

The first category of attack is a defense mechanism, a means of protection, and it is employed only when a tiger sees a human as a threat to its safety or that of its cubs. When a mother tiger is surprised in a forest, or when a wounded tiger is cornered by a hunter, its instincts for self-preservation kick in and the claws come out. This tiger will often roar, come bounding in a series of terrifyingly fast leaps, and commence beating its human target head-on with its front paws, with enough power in most cases to smash the skull after the first strike or two. And from there, it only gets worse—according to Russian tiger specialist Nikolai Baikov, once the offending human is on the forest floor, “the tiger digs its claws as deeply as possible into the head or body, trying to rip off the clothing. It can open up the spine or the chest with a single whack.” This is strictly a combative behavior, the inverse of predation (although defensive attacks do sometimes result in consumption as well). It manifests itself when the tiger senses imminent danger, and for that reason, calls upon its considerable resources to save its own skin—figuratively, and, given the price a tiger pelt can fetch on most black markets, literally as well.

And the results of this behavior, as the rare individual who is both unfortunate enough to encounter it yet still fortunate enough to survive it can tell you, are understandably horrific. There exists a video—and a quick Internet search will readily reveal it—of one such attack that occurred in Kaziranga National Park in northeastern India in 2004. Filmed from atop an elephant, it shows a group of park rangers tracking a problem tiger that had roamed beyond the boundaries of the reserve and begun killing cattle—almost certainly as a result of diminished habitat and limited natural prey. Armed with tranquilizer guns, their intent was not to harm the tiger, but rather to capture it before angry farmers did, and return it safely to its home in the park. But alas, the four-hundred-pound cat was not privy to this plan. Although grainy, and shot with an unsteady hand, the film makes the terrific competence with which a tiger can protect itself abundantly clear. With astounding speed and athleticism, the roaring tiger materializes from the high grass as if out of nowhere, leaps over the elephant’s head with claws at the ready, and with merely a single glancing blow, manages to shred the poor elephant driver’s left hand to bloody ribbons before making its getaway. And this happened to a group of heavily armed men mounted on towering pachyderms—one can imagine what such a tiger could have done to a single individual alone in the forest. They would have been dead before they had time to squeeze off a shot, a fact supported by one lethal Amur tiger attack recorded in 1994 in the Russian Far East—the local hunter’s gun was found still cocked and unfired, right beside his mittens, while his ravaged remains were discovered in a stand of spruce trees one hundred feet away.