A notable instance is that of Delawar Khan, who was a Subadar of the famed Corps of Guides. He was at one time a notorious robber on the Peshawur frontier, and a price had been set on his head. The Rev. R. Clark relates of this man [2] that once a Government officer met him in a frontier village beyond the border, and offered him service in the Guide Corps if he would lead an honest life, or the gallows the first time he was caught within our territory if he refused. The excitement of his adventurous career had a great charm for him, and the teaching of the priests had persuaded him that he was doing G.o.d's service in his lawless course. He, therefore, scornfully refused the Englishman's offer, saying he would continue his lawless life, in spite of whatever the Sahibs could do. After a time, however, he thought better of it, and as a price was set on his head, he determined to apply for it in person, thinking he might as well have it himself as anyone else, and so, taking his own head on his shoulders, he went and claimed the reward. The officer, knowing the kind of man he was, again offered him service, which he then accepted, and enlisted as a soldier in the Guide Corps, in which, by his bravery and fidelity, he rapidly rose to be a native officer. Ultimately he became convinced of the truth of the Christian doctrine which he had heard the missionaries preach in the Peshawur bazaar, and, with his characteristic bravery, did not hesitate publicly to acknowledge himself a Christian and receive Christian baptism. Through his example and under his protection some other soldiers in the same corps also became Christians.

His death is thus related by the Rev. R. Clark in his account of his life: "A few months ago he was sent by Government on a secret mission into Central Asia. He was a Christian, and Government trusted him. He pa.s.sed safely through Kabul on his way to Badakhshan. As he was travelling in disguise, a man who had heard him preach in the Peshawur bazaar betrayed him to the judge, who condemned him to be blown away from a cannon as an apostate. During the trial a copy of one of Dr. Pfander's works dropped from his bosom. The judge took it and tore it in two. The King of the country, however, heard of it, and asked to see the book, and, having read a part of it, p.r.o.nounced it to be a good book, and set Delawar Khan at liberty. Soon after, however, he died in the snow on the mountains, a victim to the treachery of the King of Chitral."

A native officer in the native levies of the Kurram Valley was converted through reading a Pashtu Testament which an officer gave him, and when I visited him in his home in Shlozan, in the Kurram Valley, I found that he was in the habit of reading the book to some of his neighbours who came together to listen; and although up to that time he had never met a missionary, he had made much progress in Christian experience and knowledge of the Bible.

I had a pupil in the mission school who enlisted in one of the frontier regiments. He was the son of a Mullah of the Khattak tribe. After he had been in the regiment about a year he wrote me a letter saying that he desired Christian baptism, and was looking forward to the day when he would be standing by my side preaching the Gospel to his fellow-countrymen. This was through the influence of a Christian officer in his regiment. Not that the officer tried to convert his men--far from it--but the beautiful transparency of his character and the sincerity of his religion drew his men irresistibly to him, and several desired to become Christians. A Pathan becomes very much attached to an officer whom he admires, and will bear any hardship or danger for him, and therefore it is not surprising that some have become desirous of adopting his religion. For a long time there was a sect on the frontier called the Nikal Sains, who formed a kind of schismatic Christian sect owing to their devotion to Nicholson, of Delhi fame, which amounted in their case almost to a worship of him.

On one occasion a Pathan soldier in a frontier regiment came to me, urgently begging me "to make him a Christian." He was so ignorant of what Christianity meant that I could only offer to give him instruction, but he was so much on outpost duty that this was very difficult. He knew that in order to become a Mussulman it was sufficient to repeat the Kalimah in a mosque, and he thought that there must be some corresponding Christian formula, and that by repeating it in our church he might become a Christian. He thought, further, to prove his sincerity to me by saying he was ready to wear a topi (hat) instead of a turban. His desire apparently rose merely from an admiration of his Christian regimental officers.

In the Tochi Militia there was a Wazir Subadar, a fine fellow, who had seen much active service, and would soon be retiring. One day he was murdered, possibly by a Sepoy whom he had been obliged to punish.

Shortly afterwards his son came to me, earnestly begging me to admit him to the Christian Church. Apparently it was to escape from the duty that devolved on him as a Muhammadan of revenging his father's death by another murder. He was not a coward by any means, but knew he would be killing an innocent person, for the real murderer was beyond his reach, and he recoiled from committing such a crime, and he knew that our teaching was against revenge, and therefore desired to become a Christian. As he was a soldier, I would not act without a reference to his commanding officer, and as he was excited and suffering from much mental tension, I thought it better to wait. Ultimately he did shoot a man, who may have been his father's murderer or not, and I believe was sentenced to penal servitude for life in consequence.

There is something peculiarly attractive, I think, about the frontier regiments. They have very hard service, constant outpost duty, few nights in bed, with ever the danger of the Pathan rifle thief and ambuscades. And yet officers and men are always cheerful, hospitable, and full of the spirit of camaraderie. Even the Sikhs and Pathans seem to lay aside their hereditary feuds, and fight and work heartily together, shoulder to shoulder. Some of the most striking tributes to the influence of the Christian rule of England are seen in this fellowship between different races and religions. In the little frontier wars one sees Pathan soldiers side by side with the stalwart Sikhs, or, it may be, the little Gurkhas with the tall Panjabi Muhammadans. Much the same is seen in the playing-fields of our mission schools, where Christians, Muhammadans, Hindus, and Sikhs are as loyal to one another as if they had never had a religious difference.

A scene I shall always remember was the funeral of a young Sikh student, who was a brilliant member of the school football eleven, and was carried off one summer recently by sudden illness. His Muhammadan, Christian, and Hindu fellow-students vied with each other in showing honour to his memory, and accompanied the body to the burning-ground on the banks of the Kurram River. For the Muhammadans at least this would have at one time been considered as most inconsonant with their religion.

The fine, tall Sikh soldiery of the frontier regiments are some of the nicest men one could have to deal with; the native officers are such perfect gentlemen, and so gentle and docile when conversing about their Sikh religion or the Christian Scriptures, that it is difficult to realize what lions they are in the fight, and how they are the heroes of so many a frontier epic. A Sikh soldier is always ready to talk on religious matters, and delights in singing the beautiful theistic hymns of Kabir and Nanak and others of his countrymen; and they will sit round untiringly, listening with unflagging interest for hours, while I talk or read to them from the Christian Scriptures. In the frontier war of 1897 no Sikh regiment covered itself with greater glory than the 36th, which was quartered at Fort Lockhart when the Afridi rising first broke out. I was in camp on the Samana Range, outside Fort Lockhart, that August just before the outbreak, and these fine soldiers used to sit round me on the rocks outside the fort while we talked of the teachings of our Lord Jesus Christ, and of those of Guru Nanak, which present so many points of resemblance to them. A few weeks later, and many of those very men had died fighting bravely on the rugged mountains and defiles of Tirah, on which we were then looking down.

One incident will bear repet.i.tion, as possibly some of the very men to whom I was then speaking were the heroes of it. A few hundred yards from Fort Lockhart is a small fort called Saraghari, which commands one of the eminences of the Samana Range. This was occupied by a handful of these Sikhs under a native officer. Looking down westward from the Samana Range are the terraced valleys and a labyrinth of the rugged mountain ranges of the Afridis; and so suddenly did these tribes respond to the tocsin of war when Seyyid Akbar and his a.s.sociate Mullahs sounded it all through Tirah that the various forts on the Samana were surrounded by the lashkars before it was possible to reinforce or withdraw the little garrison of Saraghari. The garrisons of Forts Lockhart and Gulistan had, in fact, their hands full with the tribesmen who had entrenched themselves in sangars all around, from which they kept up such a fire that no one could show himself. The Afridis saw that the post of Saraghari was the most easily won; the fort itself was smaller and less strongly built, and contained only a small garrison of their hereditary enemies, the Sikhs.

There was a signaller in the little garrison, and he signalled over their dire straits to Fort Lockhart, but from there the answer was returned to them that it was impossible to send reinforcements--they must fight to the end. For them to retreat was impossible, for the few hundred yards between the two forts was swept by the Pathan bullets, while their riflemen swarmed in the sangars and behind the rocks all along. Not a man could have lived to reach a distance of twenty yards from the fort. The Sikhs knew that the Pathans would give them no quarter, so they prepared to sell their lives dearly. The Afridis worked nearer and nearer, and many of the brave defenders fell. The signaller signalled to Fort Lockhart, "Five of us have fallen"--ten, twelve, and finally there was only the signaller left. The Pathans swarmed over the walls with their exulting "Allahu Akbar!" and the throat of the last wounded Sikh was cut; so the n.o.ble garrison fell at their posts to a man. The fort has never been rebuilt, but there is a monument at the place to record this gallant bit of frontier warfare, and another monument to them was erected in the centre of their holy city, Amritsar, not far from the Golden Temple, their chief place of worship. Here I made the acquaintance of the gallant officers of this regiment, who were in a few weeks to bear the brunt of the severest of the fighting and hardships of that campaign. I read service on the last Sunday before hostilities commenced, and among the officers who attended was their brave commander, Colonel Haughton, whose commanding presence and bravery made him an easy target later on for the tribesman's bullet, but not before he had covered himself and his regiment with glory.

I will here record two little episodes, which are of common enough occurrence on the frontier, but ill.u.s.trate the dangers that the sentries run when on duty among such cunning and stealthy rifle thieves as the Pathans; and show also that, wily though he is, the Pathan is not infrequently caught by an equally wily native police or levy officer.

A regiment had marched into Bannu, and, there being no quarters available, were encamped on the parade ground. The night being dark and rainy, sentries had been doubled, and were much on the alert. Suddenly two of them were stabbed from behind by Pathans who had crept into the lines unnoticed, and watched their opportunity for running their long Afghan knives into the chest of the unsuspecting soldiers. The thieves got off with both rifles, and, though a hue and cry was raised, no trace of them was found.

Once I was spending a night in a levy post on the frontier, when the native officer in the command of the post got information through a spy that an Afridi was about to cross the frontier, having in his possession a number of cartridges that had been stolen from the lines of a British regiment in Peshawur. A train was just about to arrive from Kohat, and the officer went down to meet it. All the pa.s.sengers seemed quite innocent; some traders returning from market, a few soldiers going on leave, and some camp followers, appeared to be all who had arrived. There was, however, a Mullah with a Quran, which he was carrying rather ostentatiously, and a wallet, which was less obvious, under the folds of his shawl. Here was his man. He went up to him. The Mullah was indignant at the supposition--he had merely been into Kohat to buy a few household trinkets. He was marched off to the levy post all the same, and, on turning out the contents of his wallet, eighty-one Lee-Metford cartridges were disclosed. That night the Mullah spent in the cells reciting pa.s.sages in the Quran with a long and monotonous intonation which kept me awake a long time with its weirdness. I suppose, however, it may have been meant to procure some indulgence for his offences, or to serve as a proof of his sanct.i.ty; but it certainly did not soften the heart of his captor, the native officer, himself a Muhammadan and a Pathan; nor, I trow, did it mitigate his subsequent punishment.

I was once travelling in the garb of a Mullah from Kohat to Peshawur. I had walked through the Kohat Pa.s.s, and reached a village called Mitanni, about sixteen miles from Peshawur. I was tired, and finding here a tumtum about to start for Peshawur, I obtained a seat therein for one rupee. Two other Peshawuris were fellow-pa.s.sengers, but were not present when I paid the driver my fare. On the road the driver stopped at a village, and his place was taken by another man. The first driver omitted to tell him that I had already paid my fare, so when we got near Peshawur he demanded it. I told him I had already paid the other driver, but he would not believe it. Unluckily the other pa.s.sengers were unable to corroborate my statement; an altercation ensued in the bazaar at Peshawur, and he wanted to keep my bedding in lieu of the fare. As a crowd was collecting, it was decided to settle the case by driving me to the police-station. The driver began volubly to tell the police inspector how "this Bannu Mullah has got into the tumtum at Mitanni, and now refuses to pay his fare." The inspector asked me a question or two, and took in the situation, and then told the driver to take me to my destination, and the case would be seen into, if necessary, when the other driver arrived. Before alighting I told the driver who I was, and that I was sorry he seemed to put so little faith in the word of a Mullah. "Ah, Sahib," said he, "this is an evil age, and even if the Mullah swears on the Quran, we can only believe what we see."

When travelling in native garb one often sees the reverse of the picture, and is able to see common events in new lights. Officers of the Government while on tour are often quite unconsciously a great tax on the village where their camp is pitched. Their servants take provisions from the people at merely nominal prices, or even without payment at all. Many officers, knowing how villainously some native underlings will extort when they get the opportunity, often insist on all payments being made before them according to a fixed scale. Even then the men find other ways of living in clover at the expense of the villagers. This was brought home to me one night when I was stopping at a village called Moach. The police officer of the district was in camp there, but I arrived late, and went to the house of a native, where an old patient of mine visited me, and, finding me hungry and tired, went off to get me some milk. He sent it me by the hand of a young boy, who had to pa.s.s by the camp of the police officer, where his cook was preparing his dinner. By his side was a saucepan containing several pints of milk which had been ordered for the great man's supper, each house bringing its share according to a roster kept for the purpose at the police-station. The cook saw the boy coming with the milk, and said to him:

"Come along; pour it in here."

"But I have not brought this for the Police Sahib. I have brought it for---"

"Nonsense! Who else here wants milk? All the milk has been ordered for the Sahib. Pour it in, or I will send you to the lock-up."

I got no milk for my supper, and I do not suppose the officer had more than would go into a custard-pudding and a cup of cocoa; but his myrmidons--they knew how to look after themselves, and enjoyed a good time.

CHAPTER XXII

CHIKKI, THE FREEBOOTER

The mountains of Tirah--Work as a miller's labourer--Joins fortune with a thief--A night raid--The value of a disguise--The thief caught--The cattle "lifter"--Murder by proxy--The price of blood--Tribal factions--Becomes chieftain of the tribe--The zenith of power--Characteristics--Precautionary measures--Journey to Chinarak--A remarkable fort--A curious congregation--Punctiliousness in prayers--Changed att.i.tude--Refrains from hostilities--Meets his death.

Between the Khaibar Pa.s.s on the north and the Kurram Valley on the south lies a tangled ma.s.s of mountains and valleys called Tirah. Here almost inaccessible escarpments, on which the wary goatherd leads his surefooted flock, alternate with delightful little green glens, where rivulets of clear water dance down to the rice-fields, and hamlets nestle among the walnut and plane trees. In one of these villages was a poor country lad called Muhammad Sarwar. His father was too poor to own flocks, and, having no land of his own, Sarwar took work with a miller. It was one of those picturesque little mills which you see in the valleys of the Afridis, where a mountain-stream comes dashing down the side of a hill, and is then trained aside to where the simple building of stones and mud covers in the mill-stones, while two or three mulberry-trees round give such delightful shade that the mill becomes a rendezvous for the idle men and gossips of the village to wile away the hot summer noons.

But Sarwar was of a restless disposition, and the pittance of flour which, together with a kid and a new turban on the feast-days, was all he got for his labours, did not satisfy his ambition. Then there was his friend Abdul Asghar, who, though as poor as himself to start with, now had four ka.n.a.ls of land of his own and a flock of some forty sheep and goats browsing on the mountain-side. It would not do to inquire too closely how Abdul Asghar came by this wealth, but he used to be out a good deal of nights, and he was one of those who was "wanted"

at the Border Military Police-station at Thal for his part in several recent cases of highway robbery with violence.

This kind of life was more to the taste of Sarwar than the drudgery of mill-grinding, and before long he and Asghar had joined hands. Once, indeed, they were fairly caught, though they escaped the penalty of their misdeeds. They were on the prowl one dark night, when they saw a shrouded figure creeping along by a farm wall. They had scarcely hid behind a bush when the unknown man turned and came directly towards them. Thinking they had been observed, Asghar called out: "Who are you? Stand, or I fire." The figure halted, and said in a low tone: "It is well; I am your own." The man then came up and suggested that they should spend that night together and share their luck. He told them, too, that there was a fine fat dumba in the farmyard hard by that they might begin upon. Asghar slipped over the wall, while Sarwar and the stranger kept guard, and soon returned with the sheep across his shoulders, its head wrapped up in his chadar to stop its cries. They took it off into the jungle, and as the stranger said he wished to be home early that night, they decided to stay and divide it there and then.

The stranger surprised them by saying that he would be content with merely the head as his share, so the "Allahu akbar" was p.r.o.nounced, the throat cut, and the head given to the stranger, who went off with their parting greeting, "May it be well before you," which he returned by saying, "In the safety of G.o.d."

Next morning they were astonished by the sudden appearance of a posse of the Border Military Police, who, before they were able to escape or offer resistance, handcuffed them and led them off, vouchsafing no more explanation than that the Chhota Sahib had ordered it. They were much mystified, and could not think which of their enemies had got up a case against them; but they could learn nothing from the police, who either could or would tell nothing more. When, finally, they were taken before the Sahib, and he started away with, "So, you have been after your old game again, and stole a sheep last night from the farm of Nuruddin" (the light of religion), it was with difficulty they could conceal their astonishment and compose themselves quickly enough to reply that they were honest men, had never stolen anything all their lives, and could bring witnesses to prove that last night they never stirred from the chauk of Fath Muhammad of Dilrogha village.

The Sahib had a twinkle in his eye as he led them on with further questions to forswear themselves still more hopelessly, and then finally turned to a Sepoy by his side and simply said, "Bring it in." The Sepoy saluted, went out, and in a moment returned bringing something wrapped up in a chadar, which he placed on the table before him. The Sahib unrolled it, and exposed to their astonished gaze the very sheep's head they had given to the stranger the night before. He had been none other than the Sahib himself! They could no longer hide their confusion, and could say nothing more than "La haula wala kowata ilia bi 'llah" (There is no majesty or power but in G.o.d; He only is great). They were treated to a very pointed lecture, and told that none of their movements could remain concealed from the eyes of the Sarkar, and that next time they were caught they would be lodged in the hawalat (gaol).

Though Sarwar and his friend gained hereby a wholesome dread of the ubiquity of their ruler, yet the lesson did not restrain them from carrying on their depredations. Not long after Asghar was killed in a cattle-lifting raid on a neighbouring tribe. The villagers were aroused by the barking of the village dogs, started a chigah in pursuit, and, though Sarwar escaped, a stray shot hit Asghar in the chest and put an end to his career. Sarwar made such progress in the art, and carried his depredations so far afield, that he became known on all the hills round by the sobriquet of "Chikki," or the "Lifter."

One day a chance circ.u.mstance gave a fresh turn to his career. Mullah Darweza, of Saman village, had a bitter grudge against a malik of the village because he had enticed away one of his talibs, a beautiful boy of thirteen, and now, instead of the boy spending his days over the Quran and Sheikh Sadi, the Persian poet, he was walking about the village with his eyebrows blackened with antimony and a gold-braided turban on his head, and danced in the malik's chauk while the village dum played a rebab. Mullah Darweza would dearly have liked the luxury of stabbing the malik himself some dark night, but his profession had to be considered, and what would become of his reputation for sanct.i.ty if the story got about, let alone the danger of retaliation, which would mean that he would be a prisoner in his house after dark, and would not be able to go to the mosque to say the night prayers, even if he had not to leave the village altogether?

The Mullah was leading prayers in the mosque that day when his eye fell on Chikki among the worshippers, and as they were leaving the mosque he whispered to him to come to his house that night after the night prayers had been said. What pa.s.sed there is known only to those two, but Chikki bore away a bag of rupees, and a few nights later, as the malik had gone down to a stream to perform his ablutions before evening prayers, a shot rung out from no one knows where, and the malik, without a cry, fell forward into the stream, and when the villagers arrived and picked him up they found he had been shot through the heart, and no one ever knew who had done it. This windfall whetted Chikki's appet.i.te, and he soon found this occupation even more lucrative than that of cattle lifting.

As his fame increased, secret commissions came to him from many quarters--from men who had life enemies, but who feared to risk their own lives in ridding themselves of them. With success, however, came danger. Chikki was a marked man, and had to take unusually strict precautions for the preservation of his own life; his repeating rifle was never out of his hand, and no one ever saw him off his guard. He built himself a strong tower, and at night-time retired into this by means of a rope ladder to the upper window (it had no lower windows), then, drawing up the ladder after him, he secured the window. Then came the opportunity of his life. There were two factions in the tribe, the Gur and the Samil, and these had been on bad terms for a long time, but hostilities had so far been confined to a few murders and thefts. Then one day a prominent malik of the Gur faction was shot while on a visit to a Samil village. This could not be atoned for without war, and within twenty-four hours the tocsin of war was beating in every Gur village all over the hills. The Samil replied by burning a Gur village, and soon the whole mountain-side was in arms on one side or the other; desultory warfare was carried on for some time, and much blood had been shed on both sides, but the Samil party lacked a leader. Then they bethought them of Chikki, and sent a deputation, asking him to take their lead. He consented on condition of their recognizing him as paramount chief of the Zaimukhts in the event of success attending his arms. They agreed, and he, collecting together some other soldiers of fortune who had thrown in their lot with him, took the field against the Gur faction. The latter were defeated in several engagements, and finally both sides tired of the fray, and they were all the more ready to come to terms as the harvest was ripe and would spoil if not rapidly gathered in.

Both sides agreed to call a jirgah, which met, drew up conditions of peace acceptable to both sides, and smoked the pipe of peace. The agreement was ratified by a big feast, in which twenty fat dumbas were slain and cooked, with immeasurable quant.i.ties of ghi, and a dance, in which the men of the two sides, which had so recently been moving heaven and earth to shoot each other, danced together as though they had never been anything but the greatest of friends all their lives.

Chikki was now at the zenith of his power. Eight thousand riflemen, all armed with weapons of precision and all good shots, obeyed his call, and he was able to build a strong fort at Chinarak, in the Zaimukht Mountains, which he garrisoned with his bodyguard of outlaws, while acres of rich land all round brought him supplies of grain and other produce, which enabled him to offer to all who came that open-handed, unstinting hospitality which is the surest path to popularity in Afghanistan. Yet withal he maintained his simple mode of life and plain hillman's costume; and once when he came down into Sadda, a town in British territory, to meet the great Political Officer there, he formed a marked contrast to the gay clothes and coloured shawls and gold-banded turbans of the Sahib's satellites. He wore simply shirt and trousers of plain homespun, and a black turban, ornamented only by a fringe with a few beads on, and had on his feet a pair of palm-leaf sandals, such as could be bought in any bazaar for the sum of one anna. But his rifle was the best there, and the well-filled cartridge-belt and the six-chambered revolver buckled on excited the envy of many a man round him, while the firm tread and the thick-set frame and the determined features displayed the commanding and reckless character of the man. Yet in society that he cared for he would unbend and display a boisterous good-humour, though of a kind which would make a jest of acts of cruelty involving human suffering and even death.

As may be supposed, Chikki had many enemies who were seeking his life, and he would not allow anyone not known to him to approach him at night or even in the day, and rarely had his fingers off his revolver or the trigger of his rifle. Once he was being shaved by his barber when the foolish man said to him: "Muhammad Anim" (one of Chikki's sworn enemies) "offered me five hundred rupees the other day if, while I was shaving you, I should slip the razor and cut your throat; but Ma'uzbillah! I seek refuge in G.o.d; I am your sacrifice, and refused the son of a pig." Chikki said nothing then, but when the shaving was over he whipped out his revolver, and said to the luckless barber: "You refused this time, but next time the temptation may be too great for you, so I had better be first in." The tongue of that barber wagged no more, and Chikki got a new and probably more discreet pract.i.tioner.

It fell on a day that there was illness in Chikki's household, and someone brought him word that the Bannu doctor was in camp not far off at Thal; so it came about that while I was seeing patients by my tent that afternoon four of Chikki's stalwarts, armed cap-a-pie, appeared with a polite and urgent request that I would accompany them back to his stronghold, Chinarak, and use my medical skill on the sick ones. As soon as the day's work was over we started off. There was a thunderstorm on the mountains above us, and a mountain-torrent had to be crossed which would not be fordable in flood, so we urged on to a point whence a view could be got of the river-bed. On reaching it we saw the turbid waters of the flood sweeping down about a mile higher up the valley from the place where we had to cross, while we had considerably over a mile of rough ground to traverse before we could reach the ford. All pressed forward, the footmen running at the horses' stirrups, and we just managed to get through the rising stream before the flood reached us, thus saving what would have been some hours of waiting for the flood to subside.

Chinarak is a mud fort, with towers and an intricate maze of yards, houses, and pa.s.sages within; but its strength lies more in its inaccessibility, for the narrow gorge, with high, overhanging cliffs, by which we approached might easily be defended by a few marksmen. On the north side, however, the approach to it is easier. After the sick had been seen, Chikki informed me that, as he had heard that I was a preacher of the Injil, he wished to hear me, so that he might judge of the comparative merits of Christianity and Muhammadanism; and to that purpose he had called his Mullah, and we two should sit on either side and speak in turn, while he judged. His men collected round us, truly a motley crew, nearly all of them men who had fled across the border from British justice for some murder or other crime, and had found congenial employment in his bodyguard. I had just been visiting some of their houses professionally, and found representatives of all the tribes down the frontier, and even a few Hindustanis. There they were, with a devil-may-care look in their truculent faces, which made you feel that they would take half a dozen lives, to rob a cottage, with as little compunction as if they were cutting sugar-cane. Perhaps Chikki thought I was eyeing my congregation suspiciously, for he turned to me with a twinkle, and said: "Do not alarm yourself about all these fellows round. They may be all rascals, no doubt; but I have my Martini-Henry here, and if anyone molests you, I will send a bullet through him." No doubt with a good aim, too, for he was reputed the best marksman in the tribe, a fact which I may ill.u.s.trate by an anecdote.

Like most Afghans, he was very punctilious in the performance of the prescribed Muhammadan prayers, and beyond the regular five times used to indulge in those prayers of supererogation which Muhammad appointed for the devout, or for those who had sins which might be expiated by their performance. Chikki, too, appeared to believe that he kept a credit and debit account of this kind, and that some particularly unwarranted murder would be suitably balanced by the repet.i.tion of a number of extra prayers. He had a little book of Arabic prayers called the "Ganj-el-Arus" hung round his neck, and, when at leisure from his more warlike pursuits, would employ himself in the repletion of his credit account therefrom. He handed the book to me, and showed me with some little pride a prayer in it which he said he had composed himself, and which he said was always heard. It was in his own vernacular Pashtu, for he did not know Arabic; and the prayer was that, whenever he raised his rifle to his shoulder to shoot, the bullet might not miss its mark.

Before I came away I left some Pashtu Testaments and other literature with Chikki, and I have reason to believe that he studied them with interest. He, at least, gave up some of his predatory and warlike habits, and devoted himself to more peaceful avocations. When the frontier war of 1897 broke out, not long after, and the tribes all round him were flocking round the standards of jehad, and the tocsin of war resounded from the valleys of Swat in the north to the Suliman Mountains of Waziristan in the south, he resisted all the allurements of the Mullahs to take part in the campaign against the Kafirs, the English, and restrained the men of his own tribe from any partic.i.p.ation in the warfare. It can be seen by a reference to the map that this abstention of the Zaimukht tribe, which numbers about eight thousand fighting men, made a considerable difference to the troops acting in the Miranzai and Kurram Valleys, in the angle between which their territory is situate.

He pressed me to begin medical mission work in his own territory, and promised me support, both material and influential, if I would do so. It was a tempting field, and, no doubt, it would have exerted a widespread influence for peace on the neighbourhood; but there were insurmountable difficulties of another nature, and the project had to be abandoned.

A few years ago I heard with regret that my old friend Chikki had been ambuscaded by a section of the Khujjal Khel Wazirs, with whom he had an old-standing quarrel. He and the men with him fell riddled with bullets, and the victors exultingly cut out his heart and bore it off in triumph, boasting that it weighed ten seers (twenty pounds).

CHAPTER XXIII