LITMIR.BIZ

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They are astounded that the troops do not take it in good part.

      They, when they fight among themselves, bear little malice, and the combatants not infrequently make friends over the corpses of their comrades or suspend operations for a festival or a horse race. At the end of the contest cordial relations are at once re-established. And yet so full of contradictions is their character, that all this is without prejudice to what has been written of their family vendettas and private blood feuds. Their system of ethics, which regards treachery and violence as virtues rather than vices, has produced a code of honour so strange and inconsistent, that it is incomprehensible to a logical mind. I have been told that if a white man could grasp it fully, and were to understand their mental impulses—if he knew, when it was their honour to stand by him, and when it was their honour to betray him; when they were bound to protect and when to kill him—he might, by judging his times and opportunities, pass safely from one end of the mountains to the other. But a civilised European is as little able to accomplish this, as to appreciate the feelings of those strange creatures, which, when a drop of water is examined under a microscope, are revealed amiably gobbling each other up, and being themselves complacently devoured.

      I remark with pleasure, as an agreeable trait in the character of the Pathans, the immunity, dictated by a rude spirit of chivalry, which in their ceaseless brawling, their women enjoy. Many forts are built at some distance from any pool or spring. When these are besieged, the women are allowed by the assailants to carry water to the foot of the walls by night. In the morning the defenders come out and fetch it—of course under fire—and are enabled to continue their resistance. But passing from the military to the social aspect of their lives, the picture assumes an even darker shade, and is unrelieved by any redeeming virtue. We see them in their squalid, loopholed hovels, amid dirt and ignorance, as degraded a race as any on the fringe of humanity: fierce as the tiger, but less cleanly; as dangerous, not so graceful. Those simple family virtues, which idealists usually ascribe to primitive peoples, are conspicuously absent. Their wives and their womenkind generally, have no position but that of animals. They are freely bought and sold, and are not infrequently bartered for rifles. Truth is unknown among them. A single typical incident displays the standpoint from which they regard an oath. In any dispute about a field boundary, it is customary for both claimants to walk round the boundary he claims, with a Koran in his hand, swearing that all the time he is walking on his own land. To meet the difficulty of a false oath, while he is walking over his neighbor's land, he puts a little dust from his own field into his shoes. As both sides are acquainted with the trick, the dismal farce of swearing is usually soon abandoned, in favor of an appeal to force.

      All are held in the grip of miserable superstition. The power of the ziarat, or sacred tomb, is wonderful. Sick children are carried on the backs of buffaloes, sometimes sixty or seventy miles, to be deposited in front of such a shrine, after which they are carried back—if they survive the journey—in the same way. It is painful even to think of what the wretched child suffers in being thus jolted over the cattle tracks. But the tribesmen consider the treatment much more efficacious than any infidel prescription. To go to a ziarat and put a stick in the ground is sufficient to ensure the fulfillment of a wish. To sit swinging a stone or coloured glass ball, suspended by a string from a tree, and tied there by some fakir, is a sure method of securing a fine male heir. To make a cow give good milk, a little should be plastered on some favorite stone near the tomb of a holy man. These are but a few instances; but they may suffice to reveal a state of mental development at which civilisation hardly knows whether to laugh or weep.

      Their superstition exposes them to the rapacity and tyranny of a numerous priesthood—"Mullahs," "Sahibzadas," "Akhundzadas," "Fakirs,"—and a host of wandering Talib-ul-ilms, who correspond with the theological students in Turkey, and live free at the expense of the people. More than this, they enjoy a sort of "droit du seigneur," and no man's wife or daughter is safe from them. Of some of their manners and morals it is impossible to write. As Macaulay has said of Wycherley's plays, "they are protected against the critics as a skunk is protected against the hunters." They are "safe, because they are too filthy to handle, and too noisome even to approach."

      Yet the life even of these barbarous people is not without moments when the lover of the picturesque might sympathise with their hopes and fears. In the cool of the evening, when the sun has sunk behind the mountains of Afghanistan, and the valleys are filled with a delicious twilight, the elders of the village lead the way to the chenar trees by the water's side, and there, while the men are cleaning their rifles, or smoking their hookas, and the women are making rude ornaments from beads, and cloves, and nuts, the Mullah drones the evening prayer. Few white men have seen, and returned to tell the tale. But we may imagine the conversation passing from the prices of arms and cattle, the prospects of the harvest, or the village gossip, to the great Power, that lies to the southward, and comes nearer year by year. Perhaps some former Sepoy, of Beluchis or Pathans, will recount his adventures in the bazaars of Peshawar, or tell of the white officers he has followed and fought for in the past. He will speak of their careless bravery and their strange sports; of the far-reaching power of the Government, that never forgets to send his pension regularly as the months pass by; and he may even predict to the listening circle the day when their valleys will be involved in the comprehensive grasp of that great machine, and judges, collectors and commissioners shall ride to sessions at Ambeyla, or value the land tax on the soil of Nawagai. Then the Mullah will raise his voice and remind them of other days when the sons of the prophet drove the infidel from the plains of India, and ruled at Delhi, as wide an Empire as the Kafir holds to-day: when the true religion strode proudly through the earth and scorned to lie hidden and neglected among the hills: when mighty princes ruled in Bagdad, and all men knew that there was one God, and Mahomet was His prophet. And the young men hearing these things will grip their Martinis, and pray to Allah, that one day He will bring some Sahib—best prize of all—across their line of sight at seven hundred yards so that, at least, they may strike a blow for insulted and threatened Islam.

      The general aspect of the country and character of its inhabitants have thus been briefly described. At this stage it is not necessary or desirable to descend to detail. As the account proceeds the reader may derive a more lively impression of the sombre mountains, and of the peoples who dwell beneath their shadow.

      The tale that I have to tell is one of frontier war. Neither the importance of the issues, nor the numbers of the combatants, are on an European scale. The fate of empires does not hang on the result. Yet the narrative may not be without interest, or material for reflection. In the quarrels of civilised nations, great armies, many thousands strong, collide. Brigades and battalions are hurried forward, and come perhaps within some fire zone, swept by concentrated batteries, or massed musketry. Hundreds or thousands fall killed and wounded. The survivors struggle on blindly, dazed and dumfoundered, to the nearest cover. Fresh troops are continuously poured on from behind. At length one side or the other gives way. In all this tumult, this wholesale slaughter, the individual and his feelings are utterly lost. Only the army has a tale to tell. With events on such a scale, the hopes and fears, the strength and weakness, of man are alike indistinguishable. Amid the din and dust little but destruction can be discerned. But on the frontier, in the clear light of morning, when the mountain side is dotted with smoke puffs, and every ridge sparkles with bright sword blades, the spectator may observe and accurately appreciate all grades of human courage—the wild fanaticism of the Ghazi, the composed fatalism of the Sikh, the stubbornness of the British soldier, and the jaunty daring of his officers. He may remark occasions of devotion and self-sacrifice, of cool cynicism and stern resolve. He may participate in moments of wild enthusiasm, or of savage anger and dismay. The skill of the general, the quality of the troops, the eternal principles of the art of war, will be as clearly displayed as on historic fields. Only the scale of the statistics is reduced.

      A single glass of champagne imparts a feeling of exhilaration. The nerves are braced, the imagination is agreeably stirred, the wits become more nimble. A bottle produces a contrary effect. Excess causes a comatose insensibility. So it is with war, and the quality of both is best discovered by sipping.

      I propose to chronicle the military operations of the Malakand Field Force, to trace their political results, and to give, if possible, some picture of the scenery and people of the Indian Highlands. These pages may serve to record the actions of brave and skilful men. They

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