The Story of the Malakand Field Force - Winston S. Churchill (i want to read a book TXT) 📗

a comfortable one. For two years they lived under canvas or in rude huts. They were exposed to extremes of climate. They were without punkahs or ice in the hot weather. They were nearly fifty miles from the railway, and in respect of companionship and amusements were thrown entirely on their own resources. When the British cavalry officer succeeds, in spite of official opposition, expense and discouragement, in getting on service across the frontier, he is apt to look with envious eyes at the officers of the Frontier Force, who are taken as a matter of course and compelled to do by command, what he would solicit as a favour. But he must remember that this is their compensation for long months of discomfort and monotony in lonely and out-of-the-way stations, and for undergoing hardships which, though honourable and welcome in the face of the enemy, become obnoxious in times of peace.

 

After crossing the Malakand Pass the first turning to the right leads to the Swat Valley. The traveller is now within the mountains. In every direction the view is restricted or terminated by walls of rock. The valley itself is broad, level and fertile. The river flows swiftly through the middle. On either side of it, is a broad strip of rice fields. Other crops occupy the drier ground. Numerous villages, some of which contain large populations, are scattered about. It is a beautiful scene. The cool breezes of the mountains temper the heat of the sun. The abundant rains preserve the verdure of the earth.

 

In ancient times this region was the seat of a Buddhistic kingdom, and was known as Woo-Chang or “Udyana,” which means “the Park,” and proclaims the appreciation which its former possessors had of their pleasant valley. “The people,” says the Chinese pilgrim Fa-hien, who visited the country in the fifth century, “all use the language of Central India, ‘Central India’ being what we should call the ‘Middle Kingdom.’ The food and clothes of the common people are the same as in that Central Kingdom. The law of Buddha is very flourishing in Woo-Chang.” “The Park,” which includes all the country on both banks of the Swat River—then called the Subhavastu—but which perhaps applies more particularly to the upper end of the valley, was famous for its forests, flowers and fruit. But though the valley retains much of its beauty, its forests have been destroyed by the improvidence, and its flowers and fruit have declined through the ignorance, of the fierce conquerors into whose hands it fell.

 

The reputation which its present inhabitants enjoy is evil. Their treacherous character has distinguished them even among peoples notoriously faithless and cruel. Among Pathans it is a common saying: “Swat is heaven, but the Swatis are hell-fiends.” For many years they had lain under the stigma of cowardice, and were despised as well as distrusted by the tribes of the border; but their conduct in the recent fighting has cleared them at least from this imputation.

 

Several minor chieftains now divide authority in the Swat Valley, but till 1870 it was governed by a single ruler. The Ahkund of Swat was by origin a cowherd, an office considered most honourable in India. The cow is a sacred beast. His service is acceptable to the Gods and men.

Princes glory in the name—though they do not usually carry their enthusiasm further. “Guicowar” translated literally means “cowherd.”

From such employment the future Ahkund received his inspiration. He sat for many years by the banks of the Indus, and meditated. Thus he became a saint. The longer his riparian reflections were continued, the greater his sanctity became. The fame of his holiness spread throughout all the region. The Swatis besought him to come and live in their valley. After dignified and diplomatic reluctance, he consented to exchange the banks of the Indus for those of the Swat. For some years, he lived in the green valley, and enjoyed the reverence of its people. At the time of the great mutiny, Said Akbar, the King if Swat, died, and the saint succeeded to the temporal as well as the spiritual authority. In 1863 he preached the Jehad against the British, and headed the Swatis and Bunerwals in the Ambeyla campaign. The power which the Sirkar so extravagantly displayed to bring the war to an end, evidently impressed the old man, for at its close he made friends with the Government and received from them many tokens of respect.

 

Before he died in 1870, he summoned his people around him and declared to them that one day their valley would be the scene of a struggle between the Russians and the British. When that came to pass he charged them to fight on our side. The saying is firmly fixed in the hearts of the tribesmen, and is associated with the memory of their famous priest, known to English minds chiefly through the medium of the “Bab Ballads.”

 

His two sons are dead, but his two grandsons, [the Mianguls of Swat]

both quite young, live on in the valley, and are the owners of the Ahkund’s freeholds, which are in every section of the Swat country. They have very little political influence; but their persons and property are respected by the people and by the British for the sake of their grandfather, who sleeps in an odour of sanctity at Saidu, near Mingaora.

 

From the Malakand the signal tower of Chakdara can be seen eight miles away to the eastward. Thither the broad graded road runs like a ribbon across the plain. Seven miles from the Kotal Camp, it crosses the Amandara Pass, a gap in a considerable underfeature, which juts from the southern mountains. After this it turns more to the north and leads to the fortified bridge across the river. I invite the reader to remark this road, for it is historic. It is not only the route by which the Malakand Field Force was able to advance, but it is the very reason of their existence. Without this road there would have been no Malakand Camps, no fighting, no Malakand Field Force, no story. It is the road to Chitral.

 

Here then, at once, the whole vast question of frontier policy is raised. We hold the Malakand Pass to keep the Chitral road open. We keep the Chitral road open because we have retained Chitral. We retain Chitral in accordance with the “Forward Policy.” I am thus confronted at the very outset of this book, which was intended to be devoted chiefly to the narration of military events and small incidents, with that wide political question, on which the keenest intellects in England are in doubt, and the most valuable expert evidence in India is divided. The reader must not think me pusillanimous or weak if I postpone the discussion of so great and controversial a matter till a later chapter, when I may perhaps enjoy a larger measure of his sympathy and agreement.

After the story has been told, it may not be inappropriate to point the moral.

 

Prudence encourages procrastination. But while the consideration of the advisability of the retention of Chitral may be deferred, a description of the means is convenient, if not necessary, to the present chapter.

 

Nowshera is the railway base of the road. Thence we have followed it to Mardan and across the frontier. Here the new and disputed portion begins. Passing at first through the Lower Ranizai country, it climbs the Malakand Pass, descends into the valley beyond and runs thence through Upper Ranizai territory and Lower Swat to Chakdara. Here it crosses the Swat River by the fine suspension bridge which the fort guards. The three spans of this bridge are together nearly 1500 feet long. It was constructed in 1895, during the operations, in about six weeks, and is a very remarkable piece of military engineering. Beyond the Swat the road runs through the territories of the Khan of Dir, north and east to Sadu, an obscure village thirty-five miles from Malakand.

This marks the end of the first section, and further than this wheeled traffic cannot go. The road, now become a camel track, winds along the left bank of the Panjkora River to within five miles of Dir, where it crosses to the right bank by another suspension bridge. Thence it continues to the junction of the Dir stream, along which it finds its way to Dir itself, some fifty miles from Sadu. Beyond Dir camels cannot proceed, and here begins the third section—a path practicable only for mules, and about sixty miles long. From Dir the road is a triumph of engineering. In many places it is carried on wooden galleries perched on the faces of steep and tremendous cliffs, and at others it works round spurs by astounding zig-zags, or is scarped from the mountain side. At the end of the road is Fort Chitral with a garrison of two battalions, one company of sappers, and two mountain guns.

 

The road is maintained and protected by the tribes through whose territories it passes; but the two principal points where it might be closed are held by Imperial garrisons. The Malakand Fort guards the passage of the mountains. Chakdara holds the bridge across the river.

The rest is left to the tribal levies. The Ranizai tribe receive an annual subsidy from the Indian Government of 30,000 rupees, out of which they maintain 200 irregulars armed with Sniders, and irreverently called by the British officers, “Catch-‘em-alive-Os.” These drive away marauders and discourage outrage and murder. The Khan of Dir, through whose territory the road runs for seventy-three miles, also receives a subsidy from Government of 60,000 rupees, in consideration of which he provides 400 irregulars for its service.

 

Until the great rising these arrangements worked admirably. The tribesmen interested in the maintenance of the route, were most reluctant to engage in hostilities against the Government. The Lower Ranizais, south of Malakand, abstained altogether. The elders of the tribe collected all the arms of their hot-headed youths, and forbade them to attack the troops. The Upper Ranizais were nearer the scene of the disturbance, and were induced by superstition and fear to join the Mullah; but very half-heartedly. The Swatis were carried away by fanaticism. The Khan of Dir throughout behaved loyally, as he is entirely dependent on British support, and his people realise the advantages of the subsidy.

 

If the road is interesting its story is more so, and a summary of the events and causes which have led to its construction, may also throw some light on the political history and methods of the border tribes.

 

The uncertainty and insecurity of their power, has always led petty chiefs to seek the support of some powerful suzerain. In 1876 the Mehtar of Chitral, Aman-ul-Mulk, was encouraged to seek the protection, and become the vassal of our vassal, the Maharaja of Cashmere. In accordance with the general scheme of advance, then already adopted by the Indian Government, a British agency was at once established at Gilgit on the Chitral-Cashmere frontier. Aman-ul-Mulk was presented with a certain supply of arms and ammunition, and an annual subsidy of 6000 rupees, afterwards raised to 12,000 rupees. The British thus obtained an interest in Chitral, and a point of observation on its borders. In 1881

the agency was withdrawn, but the influence remained, and in 1889 it was re-established with a much larger garrison. Meanwhile Aman-ul-Mulk ruled in Chitral, showing great respect to the wishes of the Government, and in the enjoyment of his subsidy and comparative peace. But in 1892 he died, leaving many sons, all equally ferocious, ambitious and unscrupulous. One of these, Afzal by name, though not the eldest or acknowledged heir, had the good fortune to be on the spot. He seized the reins of power, and having murdered as many if his brothers