Tuesday, June 29, 2021

The Indian Sepoy, his experiences, recruitment and role in the armies of the EEIC and the Rebellion of 1857

The Armies of the English East India Company were the precursor to the British Indian Army, which was itself the precursor to the Army of Independent India. The armies of the EEIC were divided into three Presidential Armies, these were the Bengal, Madras and Bombay Presidencies. These Presidencies themselves were the result of the establishment and expansion of "factories" (which were fortified settlements within which English traders stored their goods and used them as a selling station) by the EEIC between 1612 to 1757. These were established by acquisition of firmans which means edicts or grants from local rulers such as the Mughal Emperors, Mughal Governors or Marathas. By the middle of the 18th century, three factory towns, namely Madras, Bombay and Calcutta came into prominence as they grew in size and strength.

Eventually, the EEIC, began acquiring land and power in and around these fortified settlements, via a policy of supporting competing Indian princes in their wars for acquiring power. This was the experience of the Carnatic wars. The EEIC adopted a policy of helping native Nawabs and princes acquire power and promised to keep them secure while in return the Nawabs and princes gave them trade concessions. The EEIC also waged war against other companies and by 1757, had managed to kick out most of their competition. However, the watershed moment for the EEIC would come after their victory at the Battle of Plassey which assured them territorial rights in the Bengal province of the Mughal Empire. The conflict was the result of an Imperial Mughal firman being granted to the EEIC by then Mughal Emperor Farrukhsiyar, in 1717 giving the British East India Company the right to reside and trade in the Mughal Empire. They were allowed to trade freely, except for a yearly payment of 3,000 rupees. The company was given the right to issue dastak (passes) for the movement of goods, which was misused by company officials for personal gain. The transgressions of the company brought them into conflict with the Nawabs of Bengal, and the defeat of the Nawab at Plassey allowed the British to place their own candidate on the Throne, to acquire all the land within the Maratha Ditch and 600 yards (550 m) beyond it and the zamindari of all the land between Calcutta and the sea.

RECRUITMENT

Now, we return to the Indian sepoy. The British had begun employing Indian sepoys to protect their "factories" as early as 1612 itself when the very first factories were established. However, initially these men served as watchmen and guards, with the passage of time, their function and proportion as part of the armed forces of the Presidencies grew significantly. By 1824, the size of the combined armies of Bengal, Madras, and Bombay was about 200,000 and had at least 170 sepoy and 16 European regiments. In 1844, the combined average strength of the three armies was 235,446 native and 14,584 European. For purposes of simplification, we shall take the example of the Bengal Presidency. The English shared the opinion that was common in India since the ancient period, that there were certain "races" best suited for the purpose of war. These races had a "mercenary spirit, were of good stature and complexion, were drawn from the yeoman or land owning peasantry and were suitable for the style of warfare practiced in the Early Modern period". This led to these races being labelled as "martial races". Not surprisingly, these were the same "races" that had since the ancient and medieval period held the privilege to rule or to hold beaurocratic or military positions. Such as Brahmins, Rajputs, Muslims (Afghans, Iranians, Turks,), Khatris eventually Sikhs.

Hence, the sepoys of the Bengal Presidency, were in fact not recruited from the Provinces of Bengal or Bihar or Odissa. The British felt that the Bengalis were best suited for clerical work and that the South Indians were smaller in stature and lacked the physical robustness they wanted in their soldiers. Therefore, the entirety of the soldiers of the Bengal Presidency were drawn from the Kingdom of Oudh, which was an ally of the British ever since their Nawab was defeated by the Company at the Battle of Buxar and signed the Allahabad Treaty.

The soldiers that were recruited were mostly drawn from the Brahmin and Rajput castes of Oudh commonly known as Purbiyas. The term Purbiya originated in medieval India. It was used as a term to refer to mercenaries belonging to the Brahmin or Rajput caste from Oudh and Western Bihar. Throughout the medieval and early modern period, these were the preferred mercenaries highered, by mansabdars, Wazirs, Rajas and Mughal Emperors.

The process of recruitment was quite informal. For example, men who sought mercenary work were easy to find, usually the infantry of the native armies received little attention and soldiers could be convinced by promise of better prospects to join the army. In addition to this, the old feudal networks of recruitment were utilised as well, meaning "zamindars" (hereditary rulers of enormous tracts of land and the peasants who enjoyed land rights within their jurisdiction, from whom they reserved the right to collect tax on behalf of imperial courts or for military purposes) as well as serving officers and soldiers were required to encourage enlistment in the army among their estates, their family and close friends. To give you a perspective, by the early 19th century, this informal system of recruitment had become so well entrenched that the Brahmins of Oudh dominated the Bengal Presidential Army and represented roughly 40% of it's total strength.

MOTIVATIONS

As far as their motivations are concerned, the common peasant of this period usually did not posses a sense of nationalism or nationhood. War was ever present and Nawabs/Rajas and dynasties were overthrown quite often. Usually men enlisted in the army either because they were Brahmins and Rajputs and belonged to a long line of soldiers and military adventures, hence tradition. Or because they were land owning Brahmins or Rajputs who required additional income and were looking for livelihood. The taxation under the Mughal Empire used to vary but usually remained at around 20-25% of the total value of the produce from land cultivated. With the advent of the EEIC and their expansion, more and more areas were subjected to the practice of revenue farming in the North starting with Bengal, which raised tax rates to a crushing level, much has been said of the condition of the farmers in the Bengal region. And while the conditions of primary zamindars (farmers who held land as patrimony) was better in Oudh under the rule of their own sovereign, the King of Oudh, it gradually got worse owing to the heavy payments the King of Oudh had to pay to the British. To give you a perspective on this here's some background :

This particular time period starting from late 18th century, saw the expenses of Oudh sky rocketing owing to the fact that the army was growing and had to grow given the threat of the Sikhs and Afghans in the west. Plus, the Marathas were still an ever present nuisance, that could at any moment raid the border Provinces and cause loss of life, wealth and create chaos.

The Nawab's army under Shuja-ud-Daulah (the 3rd Nawab of Awadh), was a formidable force. Boasting roughly 50,000 men, most of them Purbiyas. This was further augmented with a force of Qizilbash horsemen, a remnant of the Nadir Shah episode, during which the founder of the dynasty of Oudh, Saadat Ali Khan and his successor, Safdar Jung made sure to remind the Persian conqueror and his forces of the fact that they are tied to Awadh and their roots lie in Nishapur, hence any Qizilbash horsemen who wanted to seek their fortunes in India, joined the Nawab's army.

Sadly for Asaf-ud-Daulah, the son of Shuja-ud-Daulah, the British had gained a firm foot in Bengal. They had defeated the Nawabi army at Buxar. And hence, the British resident at the Awadhi court required the Nawab to maintain a force of Englishmen within his territory, at the Nawab's expense. And make no mistake, these soldiers were expensive. To give you an idea, the Subsidiary forces in Oudh, in 1797, amounted to :

1 Regiment of European Infantry rank and file (950 men)

5 Companies of European artillery (332 men)

14 companies of lascars (1032 men)

2 Regiments of Native Infantry (924 men)

2 Regiments of Native Cavalry (6800 men)

The Hindustani Regiment of Cavalry (367 men)

The 27th Regiment of Dragoons at Cawnpore or Kanpur (353 men)

A total of 10,741 men.

These men, along with the native forces of Oudh itself, amounted to an expense of Rs. 75,00,000 give or take. Keep in mind, the total revenues of Oudh were estimated to be Rs. 2,37,98,557 in 1797 and the yearly expenditure was estimated to be around Rs. 2,36,82,895 meaning that the government often ran into deficit, given the pay for its armies, it's subsidiary armies, it's resident, its ministers, it's beaurocracy and the Nawab's private expenses.

Hence, the added pressure on the farmers of Oudh was not so much owing to maladministration (and it wasn't as if there was none of it) but more due to the growing burden of expenditure and payments to the British.

EXPERIENCE BEFORE 1857

Now to discuss the experience that these soldiers went through. It should be no surprise, that despite being as able and as formidable as their European counterparts, the native soldier was paid less than his European counterpart, had very limited chances for promotion beyond the post of "subedar" or sergeant. Was required to take care of the manual duties of his European counterparts, such as carrying supplies, setting up tents etc. The campaigns were hard and the wars were constant. The Anglo Mysore wars of which there were 4, the Anglo-Maratha Wars of which there were 3, The first and Second Anglo-Sikh wars, the Anglo-Afghan wars and so on. The equipment of the native soldier was often comprised on. In any conflict, the death toll of the native soldier was always higher. Yet, there were a few bright spots for the soldier's life. Military service brought social recognition, the word of a subedar in the army, meant that his relative, for example his nephew who found himself facing a sentence at the local court could be spared on the promise that he would join the army. A steady flow of income was at least guaranteed and there was, until the early 19th century a feeling of camaraderie among the European officers and their native sepoys, since these officers felt that the well being of the sepoys was their responsibility.

But this wouldn't always be true and eventually, the older officer corps was replaced with a new batch of officers who saw India as the land of opportunity and plunder and cared less for their unit and native sepoys and more for acquisition of wealth to take back to England. The situation was also worsened by the fact that these new officers didn't have the same cultural sensitivity toward the sepoys as the older corps. They were very much products of their time, which meant that even though the native sepoys were just as capable and effective as them in combat, their European counterparts looked upon them as inferior, in racial and cultural terms. Needless to say, this atmosphere of racism only further charged the already tense atmosphere surrounding the period between 1856-1857. Not to mention such sentiments were only further aggravated and entrenched during and after the Rebellion, owing to the tone and language of reporting of the situation in Britain by local newspapers and the depiction of the events by contemporary writers. Such sentiments carried through to the World Wars themselves.

Now, the Rebellion of 1857, did change a lot for these soldiers. Let's look at why the rebellion happened, who rebelled and what consequences they suffered as a result.

MOTIVATIONS FOR THE REBELLION

The Rebellion of 1857, was started due to and was the result of in large part the discontent of the native sepoys of the Bengal Presidential Army. These aforementioned injustices that the sepoys went through only further strained the relationship they had with their employers, especially after the company usurped Oudh from its Nawab on false ground of maladministration and imposed heavy tax farming revenues obligations on its zamindari/taluqadari class. This imposition of a heavy tax burden meant that the rural peasantry of Oudh, the very peasantry which supplied the Bengal Army with it's native sepoys had become more and more hostile towards it. The discontent of the farmers and families of the sepoys would naturally find its way into the general perception and feeling the sepoys had towards the Company. Hence, due to its polices the Company had turned the sepoys of Oudh, it's peasantry and its lower nobility against itself. Meanwhile, thanks to the Company's policy of aggressive expansion, the Company had made enemies of many prominent noble houses in North India, including, The Nawabs of Awadh, the Kingdom of Jhansi, the successor of the Peshwa of the Maratha Empire at Kanpur and many smaller noble houses as well.

The discontent of the Oudh sepoys were manifold. Apart from the aforementioned concerns the sepoys also felt cheated when they were denied the "bhatta" or bonus for foreign service. Since, after the annexation of Punjab, Awadh and most of North India these regions weren't considered "foreign". The Oudh sepoys of the Bengal Presidency were also incredibly strict regarding their caste and religious practices. Crossing the Indus was considered to result in a loss of caste. Consumption of pig and cow meat was forbidden for the Muslim and Brahmin and Rajput members of the Bengal army. The Brahmins were roughly 40%, the Rajputs were around 20% as well as Ahirs and Muslims. This meant that the Bengal Army was also a lot less diverse compared to the armies of Bombay or Madras. The fact that the British organised their armies into homogenous single battalion regiments drawn from one caste, also added to the large support base that the resentments found among the Bengal Army and the ease with which sepoys could organise and prepare themselves for action.

Therefore, there existed a powder keg, of resentment against the Company which the Company lit itself by introducing the "match" which was the Pattern 1853, Enfield, rifled musket. To load the new rifle, soldiers had to bite a cartridge open and pour the gunpowder it contained into the rifle's muzzle, then stuff the paper cartridge (overlaid with a thin mixture of beeswax and mutton tallow for waterproofing) into the musket as wadding, the ball being secured to the top of the cartridge and guided into place for ramming down the muzzle.

Many sepoys believed that the cartridges that were standard issue with the new rifle were greased with lard (pork fat) which was regarded as unclean by Muslims and tallow (cow fat) which angered the Hindus. The sepoys' British officers dismissed these claims as rumors, and suggested that the sepoys make a batch of fresh cartridges, and greased these with pig and cow fat. This reinforced the belief that the original issue cartridges were indeed greased with lard and tallow.

On the 29th of March, 1857, a Brahmin sepoy named Mangal Pandey, attacked his British officers and his capture and subsequent hanging marked the beginning of the revolt.

AFTERMATH OF THE REBELLION AND CONSEQUENCES FOR THE SEPOY

Once the revolt was suppressed, those noble houses that had participated in it with the sepoys were either extinguished or fled into exile. The sepoys themselves were either killed in action or sentenced to be shot by a cannon. Among the groups that were recruited into the Bengal Army, the Brahmins of Oudh payed the heaviest price for this revolt, as the perception among the British was that the Brahmins being the highest in the social ladder had invoked religious fervour among the Rajputs and were the primary cause for strict caste and religious practices prevalent in the Bengal Army. Hence, in subsequent years, once the British Crown assumed full ownership and control of the Company's property and armies, the recruitment policy of the army was changed. The percentage of Brahmins fell from 40% to around 8-12% until the World Wars.

Overall, the perception of the Oudh sepoy, who was until the mutiny, considered an invincible conqueror of the Sikhs, the Marathas, Mysore, Nepal and Afghans changed and he was now seen as an inferior in military affairs when compared to the loyal Sikhs of the Punjab, and the Rajputs of the Rajputana or the Marathas and the Southerners who had remained loyal and had not joined the revolt.

Sources :

"The Hybrid Military Establishment of the East India Company in South Asia: 1750–1849" by Kaushik Roy

"Military Synthesis in South Asia: Armies, Warfare, and Indian Society, c. 1740--1849" by Kaushik Roy

"The Martial Races of India" by Lt. General Sir George McMunn

"The Armies of India" by Lt. General Sir George McMunn

"The Testimonies of Indian Soldiers and the Two World Wars: Between Self and Sepoy" by Gajendra Singh

"An historical account of the rise and progress of the Bengal Native Infantry, from its first formation in 1757, to 1796 when the present regulations took place, together with a detail of the services on which the several battalions have been employed" by Captain John Williams

"Indian Society and the Making of the British Empire" by C. A Bayly

"An Advanced History of India" by RC Majumdar

"The Structure and Organisation of the Bengal Native Infantry with special reference to problems of discipline (1796-1852)" by Amiya Sen

Monday, June 28, 2021

where comes the conflict between British and Tamilians?

 Idiocy of 'intellectuals ' On the Independence day of 2016 about a dozen learned history teachers, including rtd professors, and PGs were discussing about topics for seminars and for an intercollegiate meeting. Among the many topics 'the atrocious and cunning way the British subdued Tamil Nadu' was a prominent one. The discussion was wide ranging. One among them even told if British did not come the Chera, Chola and Pandyas would have given a great life to Tamilians. After many such ignorant and partially intelligent discussions a middle aged professor asked them to tell 'who were ruling the present geographical areas of TN when British arrived? There were many incorrect answers. After giving all chances and clues he explained the following in detail with dates and also the causes and situation. He said: Northern TN like Aarcot was with Urdu speaking Muslims. Tanjavur area with Marathi speaking kings. Western TN (Coimbatore, Salem, etc) was with Kannada speaking Hyder Ali and then his son Tippu (they also used Persian). Madurai and southern districts were with Telugu speaking Nayakars. And Kanyakumari was with Malayalam speaking kings. Ramanathapuram was the only with Tamil Sethupathies but they paid tributes to Marathi or Telugu rulers. Now, where comes the conflict between British and Tamilians? From a real Tamilian's point of view it was a liberation from the linguistic hold of invaders. Now there was silence for some time and then discussion started. One among them told : we are thorough with American Civil War and proudly talk of twisted history and even celebrate inhuman parasites as heroes but real history is bittergourd for many.

Women are merciless and cunning - Srimad Bhagvatam 9.14

 

Text 36: Urvaśī said: My dear King, you are a man, a hero. Don’t be impatient and give up your life. Be sober and don’t allow the senses to overcome you like foxes. Don’t let the foxes eat you. In other words, you should not be controlled by your senses. Rather, you should know that the heart of a woman is like that of a fox. There is no use making friendship with women. [https://vedabase.io/en/library/sb/9/14/36/]

Text 37: Women as a class are merciless and cunning. They cannot tolerate even a slight offense. For their own pleasure they can do anything irreligious, and therefore they do not fear killing even a faithful husband or brother. [https://vedabase.io/en/library/sb/9/14/37/]

Text 38: Women are very easily seduced by men. Therefore, polluted women give up the friendship of a man who is their well-wisher and establish false friendship among fools. Indeed, they seek newer and newer friends, one after another. [https://vedabase.io/en/library/sb/9/14/38/]

https://vedabase.io/en/library/sb/9/14/

Ayurveda Physician must not treat Grieving patients, Patients who DONT BELIEVE IN GOD, Who are dying, end of life, sceptical, does not respect authority

 Wow
My mind is blown

Ayurveda's classical teaching from Charaka Samhita mentions
WHEN A DOCTOR MUST NOT TREAT A PATIENT

From Panchakarma, Sidhi Sthana

Sit back, think why this nonsense is still allowed in India

This is causing radicalization


 


 Ayurveda Physician must not treat a patient who is


Cowardly
Fickle minded
Does not respect authority
Whom authority disrespects

🙏
Real science embraces all, everyone, even the incarcerated and is truly apolitical and is not ideally controlled by authority  

Ayurveda Physician must not treat

Grieving patients
Patients who DONT BELIEVE IN GOD
Who are dying, end of life

🙏
Ayurveda does not believe in treating persons when they need help the most / doesn't treat atheists! / and has NO PRINCIPLES FOR PALLIATIVE CARE. Shameful 

Ayurveda Physician must not treat

Patient who cant arrange for essentials

Are inimical (hostile) toward physician,

Who consider themselves to be physician


🙏
Real medicine treats all respectfully &provides
Even patients who are Google doctors & hostile, witjout prejudice  

Ayurveda Physician must not treat skeptical patients

If such are treated, then Ayurveda Physician is in trouble

🙏
Better leave them 2 Modern Medicine

Real doctors face harm, violence, hostility, legal damages 4 their services

Ayurveda pseudoscience is protected

Thank you


A verse so vulgar that scholars omitted it from vedas during translation (Ashwameda Yagna)

 n Krishna Yajurveda, Taittiriya Samhita, Kanda 7, 4.19 (7.4.19), some parts of verse were left blank by scholars.

O fair one, clad in fair raiment in the world of heaven be ye two covered....{...several verses omitted from original translation...}

She seeketh not wealth for prosperity....

{...several verses omitted from original translation...}

Source https://www.sacred-texts.com/hin/yv/yv07.htm#vii.4.19  - Krishna Yajurveda Taittiriya Shakha 7 4 19

​What are those verses?

Found out the whole verse in sanskrit and its transliteration online. You can find Krishna Yajur veda, Taittiriya Samhita online and go to Kanda 7, 4.19 verse. Its about ashvamedha yagna, horse sacrifice



What do they mean?

I tried to find indologists or classical linguists who know vedic sanskrit and have translated it. Found some translating it and mentioning about the process.


O Mummy, Mummikins, little Mummy.

No one is leading me (to matrimony).

the bad little horse is sleeping.

The adhvaryu says (TS):

In the heavenly world be you two completely covered.

The queen says:

I will urge on the impregnator, you will urge on the impregnator;

let the two of us together stretch out our four legs.

The adhvaryu says:

Let the stallion, semen-producer, produce semen,

Bring the penis into the two thighs,

drive along the erect and unctuous one

which is women's living enjoyment,

which is their hole-runner,

women's dear secret (pleasure)

which has hit the sardigrdi (clitoris?)

in their black(haired) mark.

How to Kill a Dragon by the Calvert Watkins Screenshot






O Mummy, Mummikins, little Mummy.

No one is leading me (to matrimony).

The horsikins is sleeping.

O lucky one, clothed in kampTla-cloth, may you two be entirely covered in the heavenly world.

I will drive the impregnator; you will drive the impregnator.

Let the bullish seed-placer of you two place the seed."'

Put the penis up between the two thighs.

Drive the sleek one, adorned at the end,"6 along (the thighs)

Which is the living pleasure-maker for women,

Which is their hole-runner/cleaner,1,7

The dear secret of women,

Which has hit"8 their sardigrdi"1' in the black mark

Sacrificed Wife/sacrificer's Wife By Stephanie W. Jamison Screenshot


 




Its not just in the veda its also in other scriptures according to Sacrificed Wife/sacrificer's Wife, one of them is Shatapatha Brahmana commentary on this yajurveda

SB XIII.5.2.2 asvasya sisnam mahisy upasthe nfdhatte

The Mahisi puts the penis of the horse in her lap.

Screenshot


 

​The author says this about it:

The verbal part of the ceremony is extremely explicit, and in fact tested the limits of tolerance of our scholarly predecessors.Eggeling, for example,resorts to suspension dots or inserts the untranslated Sanskrit (SB XIII.5.2.2ff.); Keith simply omits TS VII.4.19 d-k in his translation, with the comment “the next verses are hardly translatable”; while Griffith 1899, omitting VS XXIII.20-31, says rather huffily: “the . . . stanzas are not reproducible even in the semiobscurity of a learned European language.”

Sacrificed Wife/Sacrificer’s Wife Pg 65



Theres also another Indologist Wendy Doniger who talks about it in her book Textual Sources for the Study of Hinduism.

A cloth, an upper cloth, and gold is what they spread out for the horse, andon that they ‘quiet’ him. When the sacrificial animals have been ‘quieted’, the(king’s) wives come up with water for washing the feet — four wives, and amaiden as the fifth, and four hundred women attendants. When the water forwashing the feet is ready, they make the chief queen (Mahishi) lie down next tothe horse, and they cover the two of them up with the upper cloth as they saythe verse, ‘Let the two of us cover ourselves in the world of heaven’, for theworld of heaven is where they ‘quiet’ the sacrificial animal. Then they draw out the penis of the horse and place it in the vagina of the chief queen, while shesays, ‘May the vigorous virile male, the layer of seed, lay the seed’; this she saysfor sexual intercourse.While they are lying there, the sacrificer insults the horse by saying, ‘Lift upher thighs and put it in her rectum.’ No one insults (the sacrificer) back, lestthere should be someone to act as a rival against the sacrificer.The officiant (Adhvaryu) then insults the maiden...

(Shatapatha Brahmana 13.5.2.1—10)

The vulgar part even in this scripture was omitted in Shatapatha Brahmana's translation by Julius Eggeling.

Wendy Doniger says this about it

Though this part of the horse sacrifice is often referred to nervously in later Sanskrit texts, and remains a paradigm for many later myths, it is never (to my knowledge) quoted in full, nor has it ever been translated into English in its entirety.

Screenshot



I even found a paper on the meaning of the word sárdigrdi, mentioned in the yajur veda verse.

According to the relevant chapters of the Samhitās of the Yajurveda , the ancient Indian Ašvamedha or Horse Sacrifice culminates in the death by suffocation of the stallion playing the major role in this rite, after which the chief queen of the king lies down together with the dead horse and, under the cover of a blanket, inserts its penis into her vagina. During this time, the other queens and members of the court stand around and recite verses of a nature which to us today appear highly obscene, and probably appeared so to people in those times too

SANSKRIT sardigr̥di- Rahul Peter Das  - https://www.jstor.org/stable/43391346

btw the word means some part close to vagina like portio vaginalis


reasons for rejecting the validity of the idea of reincarnation

PHILOSOPHICAL REASONS:

What is reincarnation based on? It is yet another example of the - good deed meets with reward - system, which is also propagated in other religions such as Islam and Christianity. Retribution seems to be a very humanly concept. Only a human, who is aware of mortal afflictions would think of using such a mechanism to preclude people from doing things that he deems 'wrong'. As Einstein put it - "If people are good only because they fear punishment, and hope for reward, then we are a sorry lot indeed."

Also, the Hindus might feel like this concept somehow justifies god giving aids to children in Africa, but it doesn't. In fact it makes it all worse. Thinking that someone is destined to live a certain life based on unfounded religious claims is abhorrent. The story of reincarnation was perhaps made up to keep the poor and underprivileged "in check". To make them accept their 'reality' without question. To have them tolerating the unfairness of it all. Not to mention that the things they did in their 'previous lives' are supposed to be immoral according to religion. The belief in reincarnation gives them the gall to tell a deprived person, that his condition is a result of the 'sins' he committed, which neither of them are aware of.

SCIENTIFIC AND LOGICAL REASONS:

Well, this should be fairly obvious to a rational human being. First off, this belief is based upon an outright un-falsifiability fallacy. As for the technical part, there are many explanations for the apparent knowledge of past lives, such as Cryptoamnesia. Also, the religious should provide empirical evidence to substantiate their claims as, for an un-falsifiable claim, the burden of proof lies on the person who makes it. All 'evidence' given is very weak, disputable and anecdotal. Check out this insightful article:

https://www.livescience.com/7737-reality-reincarnation.html

This concept being true would mean that human "souls"(which somehow only religions seems to understand) are inter convertible to animal souls and compatible with animal bodies. The sentience of an animal is simply not as complex as that of a human. It is rather amusing how religion, which is comprised of concepts as illogical and primitive as sexism and homophobia, is perfectly capable of wrapping its head around the insanely hard problem of consciousness.