Eugene “Sledgehammer” Sledge Character Analysis

Official histories and memoirs of Marine infantrymen written after the war rarely reflect that hatred. But at the time of battle, Marines felt it deeply, bitterly, and as certainly as danger itself. To deny this hatred or make light of it would be as much a lie as to deny or make light of the esprit de corps or the intense patriotism felt by the Marines with whom I served in the Pacific.

My experiences on Peleliu and Okinawa made me believe that the Japanese held mutual feelings for us. They were a fanatical enemy; that is to say, they believed in their cause with an intensity little understood by many postwar Americans and possibly many Japanese, as well.

This collective attitude, Marine and Japanese, resulted in savage, ferocious fighting with no holds barred.

To be under a barrage or prolonged shelling simply magnified all the terrible physical and emotional effects of one shell. To me, artillery was an invention of hell. The onrushing whistle and scream of the big steel package of destruction was the pinnacle of violent fury and the embodiment of pent-up evil. It was the essence of violence and of man’s inhumanity to man. I developed a passionate hatred for shells. To be killed by a bullet seemed so clean and surgical. But shells would not only tear and rip the body, they tortured one’s mind almost beyond the brink of sanity. After each shell I was wrung out, limp and exhausted.

I wondered also about the hopes and aspirations of a dead Japanese we had just dragged out of the water. But those of us caught up in the maelstrom of combat had little compassion for the enemy. As a wise, salty NCO had put it one day on Pavuvu when asked by a replacement if he ever felt sorry for the Japanese when they got hit, “Hell no! It’s them or us!”

Fear and filth went hand in hand. It has always puzzled me that this important factor in our daily lives has received so little attention from historians and often is omitted from otherwise excellent personal memoirs by infantrymen. It is, of course, a vile subject, but it was as important to us then as being wet or dry, hot or cold, in the shade or exposed to the blistering sun, hungry, tired, or sick.

Heading into the thick scrub brush, I felt pretty lonesome, like a little boy going to spend his first night away from home. I realized that Company K had become my home. No matter how bad a situation was in the company, it was still home to me. It was not just a lettered company in a numbered battalion in a numbered regiment in a numbered division. It meant far more than that. It was home; it was “my” company. I belonged in it and nowhere else.

I had the sensation of being in a great black hole and reached out to touch the sides of the gun pit to orient myself. Slowly the reality of it all formed in my mind: we were expendable!

It was difficult to accept. We come from a nation and a culture that values life and the individual. To find oneself in a situation where your life seems of little value is the ultimate in loneliness. It is a humbling experience. Most of the combat veterans had already grappled with this realization on Guadalcanal or Gloucester, but it struck me out in that swamp.

Reporters and historians like to write about interservice rivalry among military men; it certainly exists, but I found that front-line combatants in all branches of the services showed a sincere mutual respect when they faced the same danger and misery. Combat soldiers and sailors might call us “gyrenes,” and we called them “dogfaces” and “swabbies,” but we respected each other completely.

This standard procedure in combat on the front line was based on a fundamental creed of faith and trust. You could depend on your buddy; he could depend on you. It extended beyond your foxhole, too. We felt secure, knowing that one man in each hole was on watch through the night.

Sam had betrayed that basic trust and had committed an unforgivable breach of faith. He went to sleep on watch while on the line. As a result his buddy died and another man would bear the heavy burden of knowing that, accident though it was, he had pulled the trigger.

I had just killed a man at close range. That I had seen clearly the pain on his face when my bullets hit him came as a jolt. It suddenly made the war a very personal affair. The expression on that man’s face filled me with shame and then disgust for the war and all the misery it was causing.

My combat experience thus far made me realize that such sentiments for an enemy soldier were the maudlin meditations of a fool. Look at me, a member of the 5th Marine Regiment—one of the oldest, finest, and toughest regiments in the Marine Corps—feeling ashamed because I had shot a damned foe before he could throw a grenade at me! I felt like a fool and was thankful my buddies couldn’t read my thoughts.

To the noncombatants and those on the periphery of action, the war meant only boredom or occasional excitement; but to those who entered the meat grinder itself, the war was a nether world of horror from which escape seemed less and less likely as casualties mounted and the fighting dragged on and on. Time had no meaning; life had no meaning. The fierce struggle for survival in the abyss of Peleliu eroded the veneer of civilization and made savages of us all. We existed in an environment totally incomprehensible to men behind the lines—service troops and civilians.

As I looked at the stains on the coral, I recalled some of the eloquent phrases of politicians and newsmen about how “gallant” it is for a man to “shed his blood for his country,” and “to give his life’s blood as a sacrifice,” and so on. The words seemed so ridiculous. Only the flies benefited.

I learned realism, too. To defeat an enemy as tough and dedicated as the Japanese, we had to be just as tough. We had to be just as dedicated to America as they were to their emperor. I think this was the essence of Marine Corps doctrine in World War II, and that history vindicates this doctrine.

Despite these momentary lapses, the veterans of Peleliu knew they had accomplished something special. That these Marines had been able to survive the intense physical exertion of weeks of combat on Peleliu in that incredibly muggy heat gave ample evidence of their physical toughness. That we had survived emotionally—at least for the moment—was, and is, ample evidence to me that our training and discipline were the best. They prepared us for the worst, which is what we experienced on Peleliu.

As I looked at the flotsam of battle scattered along that little path, I was struck with the utter incongruity of it all. There the Okinawans had tilled their soil with ancient and crude farming methods; but the war had come, bringing with it the latest and most refined technology for killing. It seemed so insane, and I realized that the war was like some sort of disease afflicting man.

On 8 May Nazi Germany surrendered unconditionally. We were told this momentous news, but considering our own peril and misery, no one cared much. “So what” was typical of the remarks I heard around me. We were resigned only to the fact that the Japanese would fight to total extinction on Okinawa, as they had elsewhere, and that Japan would have to be invaded with the same gruesome prospects. Nazi Germany might as well have been on the moon.

The troops often expressed the opinion that whether an enlisted man was or wasn’t recommended for a decoration for outstanding conduct in combat depended primarily on who saw him perform the deed. This certainly was true in the case of Redifer and what he had done to get the ammunition across the draw. I had seen other men awarded decorations for less, but Redifer was not so fortunate as to receive the official praise he deserved. Just the opposite happened.

The stench of death was overpowering. The only way I could bear the monstrous horror of it all was to look upward away from the earthly reality surrounding us, watch the leaden gray clouds go skudding over, and repeat over and over to myself that the situation was unreal—just a nightmare— that I would soon awake and find myself somewhere else. But the ever-present smell of death saturated my nostrils. It was there with every breath I took.

I existed from moment to moment, sometimes thinking death would have been preferable.

Viewing that picture made me realize with a shock that I had gradually come to doubt that there really was a place in the world where there were no explosions and people weren’t bleeding, suffering, dying, or rotting in the mud. I felt a sense of desperation that my mind was being affected by what we were experiencing. Men cracked up frequently in such places as that. I had seen it happen many times by then. In World War I they had called it shell shock or, more technically, neuresthenia. In World War II the term used was combat fatigue.

We didn’t want to indulge in self-pity. We just wished that people back home could understand how lucky they were and stop complaining about trivial inconveniences.

War is brutish, inglorious, and a terrible waste. Combat leaves an indelible mark on those who are forced to endure it. The only redeeming factors were my comrades’ incredible bravery and their devotion to each other. Marine Corps training taught us to kill efficiently and to try to survive. But it also taught us loyalty to each other—and love. That esprit de corps sustained us.

Until the millenium arrives and countries cease trying to enslave others, it will be necessary to accept one’s responsibilities and to be willing to make sacrifices for one’s country—as my comrades did. As the troops used to say, “If the country is good enough to live in, it’s good enough to fight for.” With privilege goes responsibility.

Official histories and memoirs of Marine infantrymen written after the war rarely reflect that hatred. But at the time of battle, Marines felt it deeply, bitterly, and as certainly as danger itself. To deny this hatred or make light of it would be as much a lie as to deny or make light of the esprit de corps or the intense patriotism felt by the Marines with whom I served in the Pacific.

My experiences on Peleliu and Okinawa made me believe that the Japanese held mutual feelings for us. They were a fanatical enemy; that is to say, they believed in their cause with an intensity little understood by many postwar Americans and possibly many Japanese, as well.

This collective attitude, Marine and Japanese, resulted in savage, ferocious fighting with no holds barred.

To be under a barrage or prolonged shelling simply magnified all the terrible physical and emotional effects of one shell. To me, artillery was an invention of hell. The onrushing whistle and scream of the big steel package of destruction was the pinnacle of violent fury and the embodiment of pent-up evil. It was the essence of violence and of man’s inhumanity to man. I developed a passionate hatred for shells. To be killed by a bullet seemed so clean and surgical. But shells would not only tear and rip the body, they tortured one’s mind almost beyond the brink of sanity. After each shell I was wrung out, limp and exhausted.

I wondered also about the hopes and aspirations of a dead Japanese we had just dragged out of the water. But those of us caught up in the maelstrom of combat had little compassion for the enemy. As a wise, salty NCO had put it one day on Pavuvu when asked by a replacement if he ever felt sorry for the Japanese when they got hit, “Hell no! It’s them or us!”

Fear and filth went hand in hand. It has always puzzled me that this important factor in our daily lives has received so little attention from historians and often is omitted from otherwise excellent personal memoirs by infantrymen. It is, of course, a vile subject, but it was as important to us then as being wet or dry, hot or cold, in the shade or exposed to the blistering sun, hungry, tired, or sick.

Heading into the thick scrub brush, I felt pretty lonesome, like a little boy going to spend his first night away from home. I realized that Company K had become my home. No matter how bad a situation was in the company, it was still home to me. It was not just a lettered company in a numbered battalion in a numbered regiment in a numbered division. It meant far more than that. It was home; it was “my” company. I belonged in it and nowhere else.

I had the sensation of being in a great black hole and reached out to touch the sides of the gun pit to orient myself. Slowly the reality of it all formed in my mind: we were expendable!

It was difficult to accept. We come from a nation and a culture that values life and the individual. To find oneself in a situation where your life seems of little value is the ultimate in loneliness. It is a humbling experience. Most of the combat veterans had already grappled with this realization on Guadalcanal or Gloucester, but it struck me out in that swamp.

Reporters and historians like to write about interservice rivalry among military men; it certainly exists, but I found that front-line combatants in all branches of the services showed a sincere mutual respect when they faced the same danger and misery. Combat soldiers and sailors might call us “gyrenes,” and we called them “dogfaces” and “swabbies,” but we respected each other completely.

This standard procedure in combat on the front line was based on a fundamental creed of faith and trust. You could depend on your buddy; he could depend on you. It extended beyond your foxhole, too. We felt secure, knowing that one man in each hole was on watch through the night.

Sam had betrayed that basic trust and had committed an unforgivable breach of faith. He went to sleep on watch while on the line. As a result his buddy died and another man would bear the heavy burden of knowing that, accident though it was, he had pulled the trigger.

I had just killed a man at close range. That I had seen clearly the pain on his face when my bullets hit him came as a jolt. It suddenly made the war a very personal affair. The expression on that man’s face filled me with shame and then disgust for the war and all the misery it was causing.

My combat experience thus far made me realize that such sentiments for an enemy soldier were the maudlin meditations of a fool. Look at me, a member of the 5th Marine Regiment—one of the oldest, finest, and toughest regiments in the Marine Corps—feeling ashamed because I had shot a damned foe before he could throw a grenade at me! I felt like a fool and was thankful my buddies couldn’t read my thoughts.

To the noncombatants and those on the periphery of action, the war meant only boredom or occasional excitement; but to those who entered the meat grinder itself, the war was a nether world of horror from which escape seemed less and less likely as casualties mounted and the fighting dragged on and on. Time had no meaning; life had no meaning. The fierce struggle for survival in the abyss of Peleliu eroded the veneer of civilization and made savages of us all. We existed in an environment totally incomprehensible to men behind the lines—service troops and civilians.

As I looked at the stains on the coral, I recalled some of the eloquent phrases of politicians and newsmen about how “gallant” it is for a man to “shed his blood for his country,” and “to give his life’s blood as a sacrifice,” and so on. The words seemed so ridiculous. Only the flies benefited.

I learned realism, too. To defeat an enemy as tough and dedicated as the Japanese, we had to be just as tough. We had to be just as dedicated to America as they were to their emperor. I think this was the essence of Marine Corps doctrine in World War II, and that history vindicates this doctrine.

Despite these momentary lapses, the veterans of Peleliu knew they had accomplished something special. That these Marines had been able to survive the intense physical exertion of weeks of combat on Peleliu in that incredibly muggy heat gave ample evidence of their physical toughness. That we had survived emotionally—at least for the moment—was, and is, ample evidence to me that our training and discipline were the best. They prepared us for the worst, which is what we experienced on Peleliu.

As I looked at the flotsam of battle scattered along that little path, I was struck with the utter incongruity of it all. There the Okinawans had tilled their soil with ancient and crude farming methods; but the war had come, bringing with it the latest and most refined technology for killing. It seemed so insane, and I realized that the war was like some sort of disease afflicting man.

On 8 May Nazi Germany surrendered unconditionally. We were told this momentous news, but considering our own peril and misery, no one cared much. “So what” was typical of the remarks I heard around me. We were resigned only to the fact that the Japanese would fight to total extinction on Okinawa, as they had elsewhere, and that Japan would have to be invaded with the same gruesome prospects. Nazi Germany might as well have been on the moon.

The troops often expressed the opinion that whether an enlisted man was or wasn’t recommended for a decoration for outstanding conduct in combat depended primarily on who saw him perform the deed. This certainly was true in the case of Redifer and what he had done to get the ammunition across the draw. I had seen other men awarded decorations for less, but Redifer was not so fortunate as to receive the official praise he deserved. Just the opposite happened.

The stench of death was overpowering. The only way I could bear the monstrous horror of it all was to look upward away from the earthly reality surrounding us, watch the leaden gray clouds go skudding over, and repeat over and over to myself that the situation was unreal—just a nightmare— that I would soon awake and find myself somewhere else. But the ever-present smell of death saturated my nostrils. It was there with every breath I took.

I existed from moment to moment, sometimes thinking death would have been preferable.

Viewing that picture made me realize with a shock that I had gradually come to doubt that there really was a place in the world where there were no explosions and people weren’t bleeding, suffering, dying, or rotting in the mud. I felt a sense of desperation that my mind was being affected by what we were experiencing. Men cracked up frequently in such places as that. I had seen it happen many times by then. In World War I they had called it shell shock or, more technically, neuresthenia. In World War II the term used was combat fatigue.

We didn’t want to indulge in self-pity. We just wished that people back home could understand how lucky they were and stop complaining about trivial inconveniences.

War is brutish, inglorious, and a terrible waste. Combat leaves an indelible mark on those who are forced to endure it. The only redeeming factors were my comrades’ incredible bravery and their devotion to each other. Marine Corps training taught us to kill efficiently and to try to survive. But it also taught us loyalty to each other—and love. That esprit de corps sustained us.

Until the millenium arrives and countries cease trying to enslave others, it will be necessary to accept one’s responsibilities and to be willing to make sacrifices for one’s country—as my comrades did. As the troops used to say, “If the country is good enough to live in, it’s good enough to fight for.” With privilege goes responsibility.