Among the Wild Tribes of the Afghan Frontier Part 5

By this time the news of our arrival has spread through the village. There are probably a number of old patients there, who have once or oftener been inmates of the base hospital, and they help to collect all the blind, the halt, the maimed, and the sick of the village, and we proceed to unpack our medicines and commence prescribing and physicking.

Then will come the Mullah of the village, with his Quran under his arm and his rosary in his hand, and with a very sanctimonious and superior kind of air. He has come to see that the faith of the flock is not endangered, and is followed by a number of his talibs, or students, whose great desire is to hear a wordy battle between the Padre and the Mullah, and to see the former ignominiously defeated.

Eastern ideas are cast in such a very different mould to Western, and their system of logic and habit of mind are so unlike ours, that the young missionary may consider himself fortunate if he is not frequently held up to ridicule by some ignorant Mullah, who on such an occasion as this, before an audience who are naturally inclined to side with him, and can appreciate his language and arguments very much better than ours, has all the advantage on his side. It is no doubt better to avoid such discussions as far as possible. But this cannot always be done, as the refusal to answer questions would be a.s.sumed to imply inability to do so, and would be taken by the audience to indicate defeat. What really impresses the people would not usually be our arguments, but the patience and courtesy with which we meet, or ought to meet, the endeavours of our opponent to make us lose our temper. According to Eastern ideas, the mere stroking of the beard is supposed to indicate irritation arising from the inability to answer the questions, and if the inexperienced disputant incautiously puts his hand to his beard, his opponent will most probably show off his advantage by pretending to apologize to him for having made him lose his temper.

On one occasion, while touring among the frontier villages, I was spending the night at a hujra, and after dark a Mullah had come in for discussion, and a great number of the men of the village, attracted by the hope of an interesting conflict between their champion and the Padre Sahib, had collected to listen.

It was winter, and there was a fire of twigs burning in the middle of the room, which was filling the place with its smoke, as there was only one quite inadequate aperture in the centre of the room by which it could find its exit. Round all four sides were a number of the native beds, on which both disputants and audience were seated cross-legged or reclining at their ease.

As the fire burnt low a boy would bring in some crackling thorns and branches which were piled outside the room, and throw some on the fire, which would blaze up and illuminate the faces of all around; for the only other light was the little earthen oil lamp in a niche in one corner, which only served to make the darkness visible.

The Mullah was evidently bent on making a display of his own dialectic skill at my expense, and began in a rather condescending tone to ask if I knew anything about theology; and on my replying that I had come to the country in order to teach the Christian religion, he turned to the audience, and said somewhat contemptuously:

"I do not suppose these Padres know much, but we will see." He then turned to me and said: "Can you tell me the colour of faith?"

Rather puzzled by the question, I asked what he meant. He said:

"Why, is it white, or green, or red, or what colour?"

I replied that, as an abstract idea, it did not possess the quality of colour.

Mullah: "Then can you tell me what shape it is? Is it round, or square, or what?"

I: "Neither has it any shape. It is only an abstract quality."

Mullah: "It is evident that he does not know much about theology, seeing he cannot answer such simple questions as the colour and shape of faith."

At this time I did not know that the Muhammadans ascribed such concrete qualities to all their abstract religious ideas.

Mullah: "Do you know anything about astronomy?"

I thought that here at least my knowledge might not be far inferior to that of this Mullah, and said:

"Yes, I think I can answer you any questions on that subject."

Mullah: "Tell me, then, what becomes of the sun when it sinks below the horizon every evening?"

I then proceeded to as simple and lucid an explanation as I could of the revolutions of the earth on its axis, but could see from the looks and e.j.a.c.u.l.a.t.i.o.ns of the audience that they thought the idea rather a mad one.

The Mullah himself made no effort to conceal his contempt, and said:

"That, then, is all you know about it?"

A little nettled, I said:

"Well, what explanation do you give?"

"We all know that the fires of h.e.l.l are under the earth. The sun pa.s.ses down there every night, and therefore comes up blazing hot in the morning."

I rather had my breath taken away by this explanation, which met with e.j.a.c.u.l.a.t.i.o.ns of approbation from the men around me, and I incautiously asked the Mullah if he could explain the seasons.

Mullah (turning to the people): "It is evident that I shall have to teach him everything from the beginning."

To me: "It is in the spring that the devil makes up his fires, and piles on the firewood. Therefore the fires get very hot in the summer, and cool down later on. That is why the summer sun is so hot."

Needless to say, the explanations of the Mullah appeared to the audience as rational and lucid as mine were far-fetched and incomprehensible, and they had no doubt as to which of the disputants had won the day.

From this it can be seen that if a young missionary thinks that a mere knowledge of Western learning and Western logic will enable him to cope with the very limited learning of the Afghan Mullahs on their own ground, he is vastly mistaken, and will before long be put to ridicule, as I was on the above occasion, which was one of my earliest experiences on the frontier.

Since then I have learnt how to argue with Afghan logic, and from the Afghan point of view.

If it happens that the Mullah, or some friend of his, is in need of medical or surgical advice, his att.i.tude to you will undergo a great change, and you will have much greater facilities for carrying on your work among the people. Sometimes, when he sees the benefits accruing to the poor people who had no other prospect of getting medical relief, his att.i.tude becomes unexpectedly friendly, as his better feelings prevail over his religious animosity.

Once, having set out on an itineration, some Pathans came to tell me I might as well save myself the trouble of going in that direction because a certain Mullah, who had much influence in those parts, had gone before us, warning the people not to accept our treatment, listen to our preaching, or even come near us. I answered by the remark which appeals to the Muhammadan mind under almost every conceivable circ.u.mstance: "Whatever G.o.d's will has ordained will be," and told him we should adhere to our original plan.

On the first two days the people certainly seemed suspicious, and very few came near us. While we were on the march on the third day, pa.s.sing not very far from a village, a man who had apparently noticed us from the village, which was situated on an eminence above the road, came running down to us, and, after the usual salutations, said: "There is an old patient of yours here who is very anxious to see you; please turn aside and come to the house." On arrival we found that it was a woman who, a year before, had been an inmate of the Bannu Hospital for malignant tumour on the leg, which had required amputation. Before she left the hospital we had made her a rough wooden pin leg, on which she now appeared hobbling along to greet us. She showed great delight at unexpectedly meeting us, and had apparently been telling her fellow-villagers wonderful stories of what she had seen and heard in the mission hospital, and of the unaccountable love and sympathy which had been shown her there, for others of her neighbours came crowding into her little courtyard, and among them, though unknown to us, the Mullah who was supposed to be preaching a crusade against us. He had apparently come in on the quiet to see for himself what we and our work were like, and was greatly struck at the undisguised delight with which we were greeted by our old patients; for when the woman of the house begged us to stop while she prepared us a meal, he came forward and disclosed himself, saying: "No; my house is in the next village, and it is my prerogative to entertain the Padre Sahib. He must come on to my house." At the same time he took up some Pashtu Gospels which we had been giving away, but which the people, for fear of theological displeasure, had been afraid to take openly, and said: "This is Kalam Ullah [Word of G.o.d], and is a good book." Thus, in a moment, by this providential presence of the Mullah, the whole att.i.tude of our reception was changed. Word was pa.s.sed on from village to village that we had become the guests and eaten the bread of the Mullah himself, and that he had p.r.o.nounced in favour of our books, telling the people that we were Ahl-el-Kitab, or people of the Book, the term which Muhammadan theologians apply to Christians and Jews when they wish to speak of them in a friendly spirit.

We were not always equally fortunate, especially in our earlier years on the frontier.

About two years after I first went to Bannu I went out on a short itineration with my a.s.sistant Jahan Khan, an account of whom is given in Chapter XVI.

We came to one village where the Mullahs had been exciting the feelings of the people against us, and telling them that any food or vessel we touched was thereby defiled. We found it difficult to get food or drinking-vessel even on payment, and some of the patients who came to us were induced to go away, and in some cases to throw away the medicine they had already received.

With some difficulty we got a lodging for the night, and early next morning we started off to look for a village where we might get a more hospitable reception. But the minds of the people had already been poisoned against us.

We went into the courtyard of the Patwar-Khana (village bailiff), and sat down and opened our medicines. Some Hindus came for treatment, and we got one of them to bring us some food; but the Muhammadans were universally hostile, and stationed one of their number at the gate to prevent any Muhammadan communicating with us. They then apparently became annoyed with the Hindus, that they should be partic.i.p.ating in benefits from which they had excluded themselves, and stones began to fall into the courtyard where we were seated; and as the Hindus in these villages are not only in a small minority, but live in dread of the fiercer Muhammadans, even they who had already come to us disappeared, and we were left alone. It seemed useless to stop in a village where we were not welcomed, so we saddled our animals and departed.

Many years have pa.s.sed since this experience. Patients from both these villages frequently come to the Bannu Hospital, and now I and my a.s.sistants get a welcome and hospitality whenever we visit them.

At other times the difficulties of itineration are not so much from the people as from the hardships of travelling among the frontier mountains, where the roads are nil, and the bridle-tracks such that it is often impossible to get a loaded camel through.

I will therefore give a short account of a journey from Bannu across the Wazir Hills to Thal, which we made in the summer of 1904.

As our route lay chiefly through independent territory, it was difficult to procure camel-men for so trying a journey.

The men with the first camels we hired ran away when they found we were going into the hills, as not only is the road very difficult for laden animals, but they are afraid of being attacked by Wazir robbers, the Wazirs having the worst reputation of all the tribes of Afghans who live on the border. With some difficulty we got four more camels, and as their owners were themselves Wazirs, we prevailed on them to accompany us. We loaded up our tents, medicines, and bedding, and about 9 a. m., when the sun was already very hot, we finally started. Besides the two camel-men, there were a hospital a.s.sistant, two servants, a Muhammadan inquirer, whom I was taking along for the sake of instructing him, and one of the schoolboys, who had persuaded me to let him accompany us, so that we were quite a large party. After toiling for some hours along a mountain defile we came to Gumatti Post, one of those frontier forts that line the North-West Border. This was built close to an old Wazir fort, in capturing which, two years ago, Colonel Tonnochy and Captain White lost their lives, as described in Chapter I. We pa.s.sed through the wire entanglement, and spent the heat of the day talking to the native officer and soldiers in charge. In the afternoon we set out again, and marched along the bed of the Kurram River, which we had to ford six times, so that before we reached our night camp it had become quite dark. Taking advantage of the dark, some light-fingered Wazir thieves managed to steal the tent carpet off the back of a camel without our catching sight of them. Our camp was in a Wazir village, built on a cliff overhanging the river. The people were rather excited, as another Wazir clan had been up during the day and made off with twenty head of cattle. However, there were some old patients among the people, so we got a hearty welcome. They made us some tea, and set some of their number to watch round our beds with their Martini-Henrys ready loaded in case enemies should come during the night. The Mullah of the place came and had a talk with us, and then we were soon all fast asleep.

Next morning we were up betimes, and I found my bed surrounded by a number of women with squalling babies. One mother wanted me to see her baby's eyes, another the stomach of hers, another the ears; in fact, all the babies seemed to have made common cause to delay my departure as long as possible. However, after doling out various lotions and pills, and giving the mothers many instructions, which, I fear, were only heard to be forgotten, we managed to get the camels loaded and started. Now, however, a new difficulty confronted us. During the night there must have been heavy rain higher up the valley, for the river was in flood and unfordable. I knew by experience how strong yet deceptive the currents of the river are when it is in flood, for a few weeks before I had been out on a bathing excursion with some of our schoolboys in another part of the same river. I had dived into a deep pool, when I found myself in a return current, which was carrying me back under a small waterfall, where the water was sweeping over an obstruction like a mill-race, with a fall of about four feet. As soon as I got to the fall I went down, down, down, till I thought I was never coming up again. However, I did come up, only, however, to be pulled back at once under the waterfall and down into the depths again. The third time I came up I got a momentary glimpse of two of the boys trying to throw me the end of a pagari. They were, however, much too far away for me to reach it, and I was pulled under again before I had time to get even one good breath. As I went down I wondered if I should ever see the boys again, and how many times I should come up before it was all over. Then all at once it struck me that I was very foolish trying to get out at the surface, where the current was beyond my strength, and I must change my tactics; so I turned over and dived down till I felt the boulders at the bottom, and then crept along the bottom with the aid of the current--which there, of course, was flowing downstream--as long as I could. When I could do so no more, and had to strike upwards, I found, to my delight and thankfulness, that I was out of the eddy and going downstream. So it was clearly impossible to keep along the river, even if we had not had laden animals with us. We were obliged, therefore, to make a long detour through the hills, which took us nearly all day. So rough and precipitous was the path that we had the greatest difficulty in getting the camels along, and had several times to unload them in order to get them over bad places.

During the afternoon we saw a party of fifteen or sixteen armed Wazirs hastening towards us. At first we thought they were coming to loot us, and one of the Wazirs with us told us to stop, while he went forward and called out, "Are you friends or enemies?" When they replied "Friends" he went up to them, and then called us on to join him, when I found that they were a party of outlaws who had fallen foul of the Government, and, therefore, had made their escape across the frontier. They got me to sit down with them in the shade of a rock and write down a list of their grievances for them, so that they might propitiate the Political Officer and obtain permission to return to British India. I was very happy to render them this service, and we parted good friends. I noticed, however, that the Wazirs with us seemed uncomfortable, and kept their rifles ready c.o.c.ked till they had disappeared behind a turn in the defile. I make it a principle never to carry any arms myself, and think I am much safer on that account, but the villagers who accompany me always go well armed; in fact, across the border few Afghans can go out of their houses without their rifles on their shoulders ready for use, so terribly prevalent are the blood-feuds and village quarrels. We spent that night in a Wazir village, where we saw a number of patients and made fresh friends. The head man of the village apologized next morning for not accompanying us more than half a mile. He said that he had blood-feuds with most of the villages round, and could not, therefore, venture farther. The fame of the Bannu Mission Hospital, however, was our best escort, and pa.s.sport too, and we got a welcome at almost every village we pa.s.sed, through the mediation of numerous old patients, who had recounted in all the villages the kind treatment they had received at the hands of the feringis (Europeans) in Bannu.

Progress was somewhat delayed by frequent calls to visit a sick person in one or another village, but openings for the Gospel were at the same time secured, and the lessons of the parable of the Good Samaritan imparted. By midday we reached Thal, which was for some days to be our field hospital. Here we pitched our tents, under the shade of some willows, by a small stream outside the town, and early the next morning started work. A large crowd of sick and their friends had collected from Thal itself and the villages round. I first read a pa.s.sage out of the Pashtu Testament, and explained it to them in that language. The Gospel address over, I wrote out prescriptions for each one in order, which my a.s.sistant dispensed to them. After a minor operation or two, a fresh crowd had collected, another address was given, and they, too, were seen and attended to. In this way five lots of patients were treated, and about 200 or 300 people heard the Gospel story in their own language. Then, as evening was drawing on, we shut up our books and our boxes, washed off the dust of the day's work in the brook hard by, and proceeded to interest ourselves in the operations which the cook was conducting over an improvised fireplace, made of a couple of bricks placed on either side of a small hole in the ground. Dinner over, we had family prayers, and then fell soundly asleep.

An interesting town where we have sometimes stopped in our itinerations is that of Kalabagh. It is situated on the right bank of the River Indus where it finally breaks forth from the rocky gorge that has hemmed it in with high, often precipitous, sides, which rise at Dimdot to a sheer height of four hundred feet above the surging river, on to the boundless alluvial plain of the Panjab. In some of the bends between Attock and Kalabagh, it rushes at a great speed over rapids, where the boatmen warily guide their heavy river boats, lest they be drawn into some whirlpool, or dashed against the precipitous sides; at others there are deep, silent reaches where the bottom is two hundred feet from the surface. During the hot weather, when the river is in flood, it is an exciting experience to be ferried across its dark grey surging stream. At Kalabagh there are extensive quarries of salt of a beautiful pink and white colour and great purity; these bring in a considerable revenue to the Government. The town itself is built on the side of a hill of red salt marl, some of the houses being quarried out of the salt itself, so that the owner has only to chip off a bit of his own wall in order to season his cooking-pot. It is a standing grievance with the inhabitants that their own walls are Government contraband, and they are subject to a fine if they sell a brick from their wall without paying duty on it. The streets are narrow and winding, and being, many of them, roofed and even built over, are very dark, and in the hot summer nights insufferably close and hot, and at all times distinctly insanitary and malodorous.

The people are pale and anaemic, and nearly all suffer from goitre in a greater or less degree. They form a great contrast to the hardy mountaineers of the Bangi Khel Khattak tribe on the hills behind them. These form one of the great recruiting grounds of the Pathan regiments of the frontier, while from Kalabagh itself it would be hard to find a score of men who could pa.s.s the recruiting officer. In the sultry summer weather the inhabitants spend the day under a number of large banyan-trees (Ficus Indica) which are scattered along the edge of the river. Here, too, the civil officers of the district hold their courts, and I was encamped under a s.p.a.cious banyan. Its spreading branches not only sheltered me and all the sick and visitors who thronged around me, but also the Deputy Commissioner of the district and his court, together with the crowd of suitors and applicants that always followed in his train; and the District Judge, with his court, and a crowd of litigants, pleaders and witnesses--and this all without incommoding one another.

The land away from the river is pulsating with the fervid heat of the summer sun, and the town itself is like an oven; but there is nearly always a cool breeze blowing on the bank of the river, and, when heated and dusty with the day's work, one can throw off one's clothes and cool oneself with a swim in the river, where the young men of the place are disporting themselves all their leisure time. They use the inflated skin of a goat or of a cow, and, supporting themselves on this, can rest on the deep, cool bosom of the river as long as they like without fatigue. The river is too rapid for them to travel upstream, but when business takes them downstream, they simply fasten their clothes in a bundle on their heads, lie across their inflated skin, and quietly drift downstream at about four miles an hour as far as they desire. On returning, they simply deflate their skin, and sling it over their shoulders.