When his uncle had departed, he gave some of the sweetmeats to one of the dogs in the house. Very shortly afterwards the dog began to vomit and show signs of pain. He was now sure that the plan had been to poison him in such a way that his death might be reported as due to some ordinary sickness, and he made up his mind to escape at all costs.

It was midday, and nearly everyone was enjoying a sleep during the oppressive noon of a summer day. Searching about, he found a shirt and an old turban, and, donning these, he slipped out, and was soon through the deserted village street out in the fields beyond. He dared not take the direct route to Bannu, for he knew that pursuit would be made, and the pursuers would probably take that direction; so he turned northwards towards Kohat, and came to the village of a schoolmate, who gave him shelter and food for that night in his house and a pair of shoes for his feet, which had become blistered on the hot rocks over which he had been travelling.

The next night he slept in a mosque, and then reached the highroad from Kohat to Bannu, and got a lift on a bullock-waggon travelling to the salt-mines of Bahadur Khel. On the fifth day after leaving his village, very footsore, tired, and ragged, he appeared in the mission compound at Bannu.

He was now nineteen years of age, so nothing stood in the way of his being admitted as a catechumen, of which he was greatly desirous, and the following Easter he was baptized into the Christian Church.

He had, of course, been publicly disowned and disinherited by his family, who now regarded him as one dead; but he was supremely happy in his faith, and was always seeking opportunities of leading, not only his schoolmates, but also Mullahs and others whom he encountered in the bazaar or elsewhere, into conversation concerning the claims of Jesus Christ.

His original acquaintance with the Quran and Islam had been deepened and extended by the study of books of controversy and his knowledge of Christianity by daily Bible study, so that even the Mullahs found they had to deal with one who could not be silenced by the threadbare arguments and trite sophisms which were all that most of them knew how to use.

There was a great crowd of students and others both inside and outside the native church on the day when, arrayed in clean white clothes, he came to receive the rite of baptism, and the deepest silence was upon all when he answered a clear, unfaltering "I do" to each of the questions of the native clergyman who was officiating. His reception afterwards by his Muhammadan acquaintances was not altogether a hostile one. Students form a remarkable contrast to the ignorant portion of the population in the comparative absence of religious fanaticism and their ability to recognize and honour sincerity of motive, even in those who are to them apostates, and many of his Muhammadan schoolmates maintained their friendship with him, and others who at first had joined in the opposition and abuse of the crowd came round before long and resumed their old relations as though nothing had happened.

Judging by other cases, even his own relations will probably resume friendly relations after the lapse of time has enabled them to do so without incurring a fresh stigma among the villagers, and they will be all the more ready to do this if he has won for himself a good position in Government service, and is able to help them to meet the dunnings of the money-lender in a bad season.

When 'Alam Gul had to find some way of earning his own living, he found many avenues closed to him. The Muhammadans would not give him work, and even in Government offices, if his immediate superior was at all a bigoted Muhammadan, he would find it impossible to stop there without getting involved in traps that had been laid for him almost every day, and which would ultimately and inevitably result in his dismissal in disgrace.

Finally he obtained a post in the Government Telegraph Office, and, by his industry and punctuality, rapidly made progress and attained a position which was a universal silencer to the common taunt, "He has only become a Christian for the sake of bread," with which young converts are a.s.sailed, even when the charge is palpably untrue.

CHAPTER XV

AFGHAN WOMEN

Their inferior position--Hard labour--On the march--Suffering in silence--A heartless husband--Buying a wife--Punishment for immorality--Patching up an injured wife--A streaky nose--Evils of divorce--A domestic tragedy--Ignorance and superst.i.tion--"Beautiful Pearl"--A tragic case--A crying need--Lady doctors--The mother's influence.

In all Muhammadan countries women hold a very inferior, almost humiliating, position, being regarded as very distinctly existing for the requirements of the stronger s.e.x. In Afghanistan they labour under this additional hardship, that the men are nearly all cruel and jealous to a degree in their disposition, and among the lower sections of the community the severe conditions of life compel the women to labour very hard and continuously--labour which the men think it beneath their dignity to lighten or share.

The wife has to grind the corn, fetch the water, cook the food, tend the children, keep the house clean--in fact, do everything except shopping, from which she is strictly debarred. The husband will not only buy the articles of food required for the daily household consumption, but he will buy her dresses too--or, at least, the material for them--and the lady must be content with his selection, and make up her dresses at home with what her lord is pleased to bring her. How would their sisters in England approve of that?

The fetching of the water is often no sinecure. If the well is in the village precincts it may be pleasant enough, as it no doubt affords excellent opportunity for retailing all the village gossip; but in some places, as, for instance, during summer in Marwat, the nearest water is six or seven, or even ten, miles away, and the journey there and back has to be made at least every other day. In Marwat the women saddle up their a.s.ses with the leathern bottles made from goatskins long before daybreak, and the nocturnal traveller sometimes meets long strings of these animals going to or returning from the watering-place under the care of a number of the village women and girls. The animals in these cases have to be satisfied with what they drink while at the source of the water-supply.

When the women get back to their houses it will be still scarcely dawn, but they have a busy time before them, which will occupy them till midday. First the grain has to be ground in the hand-mills; then yesterday's milk churned; then the cows and goats milked; then the food cooked, the house cleaned, and a hundred and one other duties attended to which only a woman could describe.

When on the march the women are heavily loaded. They can often be seen not only carrying the children and household utensils, but driving the pack animals too, while the lordly men are content to carry only their rifle, or at most give a lift to one of the children. Yet it is not because the men are callous, but because it is the custom. Their fathers and forefathers did the same, and the women would be the first to rebuke a young wife who ventured to complain or object.

Some of the women of the Povindah tribe are splendid specimens of robust womanhood. These people travel hundreds of miles from Khorasan to India, carrying their families and household goods with them, and the women can load and manage the camels almost as well as the men, and carry burdens better. The outdoor, vigorous, active life has made them healthy, muscular, and strong, and buxom and good-looking withal, though their good looks do not last so long as they would were their life less rough. But when a baby is born, then comes the suffering. The caravan cannot halt, and there is seldom a camel or ox available for the woman to ride. She usually has to march on the next day, with the baby in her arms or slung over her shoulder, as though nothing had happened. Then it is that they endure sufferings which bring them to our hospital, often injured for life. If there is no hospital, well, they just suffer in silence, or--they die.

The Afghan n.o.blemen maintain the strictest parda, or seclusion, of their women, who pa.s.s their days monotonously behind the curtains and lattices of their palace prison-houses, with little to do except criticize their clothes and jewels and retail slander; and Afghan boys of good family suffer much moral injury from being brought up in the effeminate and voluptuous surroundings of these zenanas. The poorer cla.s.ses cannot afford to seclude their women, so they try to safeguard their virtue by the most barbarous punishments, not only for actual immorality, but for any fancied breach of decorum. A certain trans-frontier chief that I know, on coming to his house unexpectedly one day, saw his wife speaking to a neighbour over the wall of his compound. Drawing his sword in a fit of jealousy, he struck off her head and threw it over the wall, and said to the man: "There! you are so enamoured of her, you can have her." The man concerned discreetly moved house to a neighbouring village.

The recognized punishment in such a case of undue familiarity would have been to have cut off the nose of the woman and, if possible, of the man too. This chief, in his anger, exceeded his right, and if he had been a lesser man and the woman had had powerful relations, he might have been brought to regret it. But as a rule a woman has no redress; she is the man's property, and a man can do what he likes with his own. This is the general feeling, and no one would take the trouble or run the risk of interfering in another man's domestic arrangements. A man practically buys his wife, bargaining with her father, or, if he is dead, with her brother; and so she becomes his property, and the father has little power of interfering for her protection afterwards, seeing he has received her price.

The chief exception is marriage by exchange. Suppose in each of two families there is an unmarried son and an unmarried daughter; then they frequently arrange a mutual double marriage without any payments. In such cases the condition of the wives is a little, but only a little, better than in the marriage by purchase. If a man and a woman are detected in immorality, then the husband is at liberty to kill both; but if he lets the man escape, he is not allowed to kill him subsequently in cold blood. If he does, then a blood-feud will be started, and the relations of the murdered man legitimately retaliate, or he must pay up the difference in the price between that of a man's life and that of a woman's honour. In practice, one often finds that a man has been murdered where, by tribal custom, he should only have had his nose cut off; as it is obviously easier for the aggrieved husband to ambush and shoot him unawares than to overpower him sufficiently to cut off his nose.

Every year in the mission hospital we get a number of cases, many more women than men, where the sufferer has had the nose cut off by a clean cut with a knife, which sometimes cuts away a portion of the upper lip as well. This being a very old mutilation in India, the people centuries ago elaborated an operation for the removal of the deformity, whereby a portion of skin is brought down from the forehead and st.i.tched on the raw surface where the nose had been cut off, and we still use this operation, with certain modifications, for the cases that come to us. Two years ago a forbidding-looking Afghan brought down his wife to the Bannu Mission Hospital. In a fit of jealousy he had cut off her nose, but when he reflected in a cooler moment that he had paid a good sum for her, and had only injured his own property and his domestic happiness, he was sorry for it, and brought her for us to restore to her as far as possible her pristine beauty. She had a low forehead, unsuitable for the usual operation, so I said to the husband that I did not think the result of the operation would be very satisfactory; but if he would pay the price I would purchase him an artificial nose from England, which, if it did not make her as handsome as before, would at any rate conceal the deformity.

"How much will it cost?" said the Afghan.

"About thirty rupees."

There was a silence: he was evidently racked by conflicting sentiments.

"Well, my man, what are you thinking about? Will you have it or no?"

"I was thinking this, sir," he replied, "you say it costs thirty rupees, and I could get a new wife for eighty rupees."

And this was said before the poor woman herself, without anything to show that he felt he had said anything out of the common! I am glad to say, however, that he ultimately decided to have the original wife patched up, paid the money, and I procured him the article from England, which gave, I believe, entire satisfaction, and the last time I heard of them they were living happily together. Perhaps he is able to hold out the threat of locking up her nose should she annoy him, and knows he can remove it as often as he likes now without having to pay up another thirty rupees.

In a case where I procured a false nose for a man, the shop in England sent out a pale flesh-coloured nose, while his skin was dark olive! Obviously this had to be remedied, so I procured some walnut stain, and gave him something not very different from the colour of the rest of his face. Unfortunately, he started off home before it was dry, and was caught in a rainstorm. He was annoyed to find himself the centre of merriment on his arrival at his village, and came back to me to complain. The nose was all streaky!

The fine physique and good health of the hill Afghans and nomadic tribes is largely due to the fact that their girls do not marry till full grown, not usually till over twenty, and till then they lead healthy, vigorous, outdoor lives. They form a great contrast to the puny Hindu weaklings, the offspring of the marriage of couples scarcely in their "teens."

The two greatest social evils from which the Afghan women suffer are the purchase of wives and the facility of divorce. I might add a third--namely, plurality of wives; but though admittedly an evil where it exists, it is not universally prevalent, like the other two--in fact, only men who are well-to-do can afford to have more than one wife. The Muhammadans themselves are beginning to stem the evil and explain away the verses in the Quran which permit it, by saying that there is the proviso that a man may only marry a plurality of wives if he can be quite impartial to all of them; and as that is not possible, monogamy must be considered the law for ordinary mortals.

The following, which was enacted under my eyes, shows the evil that results from divorce and polygamy. There were three brothers, whom we will call Abraham, Sandullah, and Fath, all happily married to one wife each. Abraham, the eldest brother, died. The second brother was now ent.i.tled to marry the widow; but she did not like him, while she had a decided liking for the youngest brother, Fath. She had, however, a hatred for Fath's wife, and was determined not to be junior wife to her. Fath, carried away by the charms and cajolings of the widow, consented to divorce his own wife on condition of the widow marrying him. She agreed, vowing she would never marry Sandullah, and then Fath divorced his wife. But meanwhile Sandullah insisted on his rights, and forced the widow to marry him. She perforce submitted, but I think he got some lively times at home, and the woman took opportunities of meeting Fath. Then what does the insatiable and foolish Sandullah do but marry the divorced wife of his younger brother. The widow was now furious: she had refused to marry the man she fancied unless he divorced that woman, and now she is married to the man she did not want, and has got the hated woman as co-wife into the bargain.

There was a man of desperate character in the village who had been captivated by the widow's charms. She had so far refused his advances, but now, to have her way, she told him that if he desired to gain his end he must first dispose of her present husband. That was no obstacle to the lover, and, with the collusion of the woman, he enticed the man out into his cornfield one day, and there strangled him. The murder eventually was brought home to the unscrupulous lover, and he got penal servitude, while the foul enchantress was left free to marry the youngest brother, Fath, whom she originally desired.

Very few of the Afghan women can read the Quran; for the rest they are absolutely ignorant of all learning, and often when we are trying to explain some directions for treatment in the hospital, they excuse their denseness by saying: "We are only cattle: how can we understand?"

They know very little of their own religion beyond the prayers and a variety of charms and superst.i.tions.

Some time ago we had a strange case in the women's (Holtby) ward. She was a feeble old Hindu woman who felt she had not long to live, and who had such a horror of her body being burnt to ashes after death, as is the custom with Hindus, that to escape from her relatives she came into the hospital, saying, she wished to become a Muhammadan, so that she might be buried. We began to explain to her the Gospel of Christ, but she appeared too old to take in something so novel, and finding we were not the Muhammadans she took us for, she sent word to a Muhammadan anjuman to have her taken away. We a.s.sured her that we would nurse and care for her, and not burn her body; but no! perhaps we might only be some kind of Hindus in disguise! So she went off with her Muhammadan friends, and in due time was buried.

Unlike this old lady, some of the cases that come into our women's ward are tragic beyond words. Let me give one story as told us by the poor sufferer herself, and she is only one of many who are suffering, unknown and uncared for, in Afghanistan at the present time. For, indeed--for the women especially--it is a country full of the habitations of cruelty. Her name was Dur Jamala, or "Beautiful Pearl." She and her husband were both suffering from cataract, and lived near Kabul. They were trying to resign themselves to lives of blindness and beggary when someone visited their village who told them of a doctor in Bannu who cured all kinds of eye diseases. So, getting together all they could, which only came to about eighteen rupees, they started out on foot on their long and weary journey to Bannu--one hundred and fifty miles of rough road, with two mountain pa.s.ses to cross on the way! They took with them their only child, a girl of about ten, and travelled slowly, stage by stage, towards Bannu. But before they had got far on their way, in a lonely part of the road, some cruel brigands robbed them of all their savings, beat her husband to death before her eyes, and tore away the weeping child, whom they would sell for a good price into some harim.

Poor Dur Jamala was left alone and helpless, crushed with grief. From that time it took her just ten months to get to Bannu, having been helped first by one and then by another on the way. She reached Bannu very worn and weary, and in rags, and was very grateful indeed to us for a comfortable bed and a good meal. The operation was successful, and resulted in her obtaining good sight in that eye. But meanwhile someone had frightened her, telling her that h.e.l.l would be her punishment for listening to our teaching. She wept very much, and refused to allow us to operate on the other eye or listen to any more of our "wicked religion." We saw no more of her for about four months, when she appeared one day in our out-patient department in great pain from suppuration of the second eye. She had been to some charlatan, who, in operating on it, had completely destroyed the vision of that eye, and she had suffered so much that she was only too glad to put herself again under our treatment. The second eye had to be removed, but she is able to work, as the sight of the first is good, and she often comes to us now and listens to the teaching, although she still says: "Your medicine is very good, but your religion is wicked." Yet in listening to the Gospel story she finds some solace in the great sorrow which has so clouded the life of poor "Beautiful Pearl."

If some of our medical ladies and nurses in England saw how their poor Afghan sisters suffered, often in silence and hopelessness, would not some of them come out to do the work of Christ and bear His name among them? "I was sick, and ye visited me." Though till now we have only had a man doctor in Bannu, yet forty or fifty women attend the out-patients' department nearly every day, and many of these have undertaken long and wearisome journeys to reach us.

There are the Hindu women from Bannu city collected together in one corner of the verandah, lest they should be polluted by contact with the Muhammadan women from the villages. For the women are much greater sticklers for the observance of all the niceties of Hindu ceremonial than their more Westernized husbands, and would have to undergo the trouble of a complete bath on returning home if they had been in contact with anything ceremonially impure. One can recognize the Hindu women at once by their clothes. They wear the same three garments winter and summer--a skirt reaching down to their ankles; a curious upper garment, like a waistcoat with no back to it; and a veil, which falls over and covers their otherwise bare back, and which they hurriedly pull over their faces when they see a man.

The Muhammadan women have indeed the veil, but the other garments are quite different. The upper garment is a full dress, coming down at least to the knees, and full of pleats and puckers, and ornamented by rows of silver and bra.s.s coins across the breast, while the nether garment is a pair of loose, baggy pyjamas of some dark-coloured material, usually blue or red, with very remarkable funnel-like extremities below the knees. At this point the baggy portion is succeeded by a tightly-fitting trouser, the piece about twice the length of the leg, and which is, therefore, crowded up above the ankle into a number of folds, which acc.u.mulate the dust and dirt, if nothing worse. The Povindah women--strong, robust, and rosy from the bracing highlands of Khorasan--are dressed almost entirely in black, the Marwat women in blue veils and red-and-blue pyjamas, the Bannuchi women in black veils and red pyjamas, and the women of other tribes each in their own characteristic dress.

Even the style in which the hair is plaited and worn is sufficient not only to indicate what tribe the woman belongs to, but also whether she is married or unmarried. The Povindah women are very fond of blue tattoo marks over their foreheads, while all alike are proud of the row of silver coins which is worn hanging over the forehead. The Hindu women plaster the hair of the forehead and temples with a vermilion paste, not merely for cosmetic reasons, but because it is sacred to their G.o.d Vishnu. Then, the st.u.r.dy, sunburnt faces of the Wazir women tell tales of the hard, rough outdoor life they perforce lead, and contrast with the more delicate and gentler faces of the Hindus. Notwithstanding the careful way in which all except the hill women veil their faces from masculine gaze, they are very sensitive as to what is being thought of them, and sometimes an impudent man meets a woman who at once closely veils herself, and remarks to his companion: "Ah! her nose has been cut off!" This imputation, not only on her looks, but on her character, is usually too much for her, and she indignantly unveils her face, to cover it up again at once in shame when she finds it was only a ruse!

The hill women rarely, if ever, wash either their bodies or their clothes, and suffer much in the hot weather from skin troubles as a result. The Hindu women, on the other hand, who appear to aim at doing in everything the exact opposite to their Muhammadan sisters, bathe on the slightest pretext, summer and winter, and often women who carefully veil their faces when pa.s.sing down the street bathe in the river and streams in a state of nudity, regardless of pa.s.sers-by.

Most of the women have a great aversion to telling their own name, because it is considered a very indelicate thing for a married woman to mention her own name. It would be very difficult to make the necessary entries in the register were it not that there is usually some other woman with her, and etiquette does not prevent her friend telling what her name is. Otherwise she will usually mention the name of her eldest son, who may be a baby in arms, or may be a grown man--never, of course, of a daughter: she must only be mentioned in a whisper, and with an apology, if at all--saying: "I am the mother of Paira Lai,"

or "I am the mother of Muhammad Ismal."

Notwithstanding the state of servitude in which the women are kept and their cra.s.s ignorance and superst.i.tion, they have great power in their home circles, and mould the characters of the rising generations more even than the fathers.