It is his individual touch, his brilliancy in initiative and coolness and daring in execution that has earned the Afridi his high reputation among Pathans. The trans-frontier Pathan with his eternal blood-feuds would naturally have the advantage in this kind of work over the Pathan from our side of the border; his whole life from his boyhood up is a preparation for it. That is why some of the most brilliant soldiers in the Indian Army have been Afridis. On the other hand, collectively and in companies, the cis-frontier Yusafzais and Khattaks have maintained a higher aggregate of the military virtues, especially in the matter of steadiness and "sticking it out."
A strange thing about the Pathan, and inconsistent with his hard-grained, practical nature, is that he is given to visions and epileptic fits. He is visited by the fairies, to use his own expressive phrase. I knew a fine old subadar who believed that these visitations came to him because he had shot a pigeon on a mosque. He became a prey to remorse, and made ineffectual pilgrimages to various shrines to exorcise the spirit. How much of this subconscious side of the Pathan is responsible for his state of mind when he runs amok would be an interesting point for the psychologist. The man broods over some injury or wrong and he is not content until he has translated his vision into fact. Sometimes he goes to work like the Malay, killing in a hot, blind fury. But there is often method in the orgy. It is an orgy of blood, one glorious hour, perhaps, or a few rapturous seconds in which vengeance is attained and satisfaction demanded of collective humanity, and the price to be paid for it, the Pathan's own life, is perfectly well understood.
Take the case of Ashgar Ali. He learnt that a disparaging report as to the work of his brother had been sent in to the O.C. of the battalion by one Fazal-ud-din, a non-commissioned Pathan officer. Fazal-ud-din slept with him in the same tent, and Ashgar Ali lay brooding and sleepless all night. Before daybreak he had devised a plan. In the darkness he removed all the rifles from the tent and hid them outside. He waited till the moon rose. Then standing by the door he shot the betrayer through the head as he slept. He shot another Pathan by his side who leapt to his feet, awakened by the report. Then he slipped away stealthily to the little round knoll which he had marked out for the catastrophe of his drama. Here he kept up a steady fire at any human shape that came within range, a stern dispenser of justice in full measure making good the errors of a too-biased Providence. It was a calculated adjustment of right and wrong, and he kept a cool head as he counted up his tally. He saw his Colonel stalking him, an iron-grey head lifted cautiously from behind a hummock at fifty yards, an easy target. But Ashgar Ali called out, "Keep away, Sahib. I have no quarrel with you. My account is with the men. Keep away, or I must shoot." Snipers were firing at him at long range; a sepoy was creeping up behind, and almost as he spoke he rolled over and lay still.
A Pathan murder, as viewed by the assassin, generally stands for judgment and execution at the same time. There must be some such system among a people who have no Government or police. When a Pathan comes over the frontier and is arraigned by our code for a crime sanctioned by his own there is trouble. It is a tragic matter when law, especially if it is the Indian Penal Code, defeats the natural dispensations of justice. A splendid young Pathan, the pick of his battalion, was tried for shooting a man in his company. The act was deliberate, and to the Pathan mind justified by the provocation. The man who was put away meanly denied an obligation of honour. The Pathan shot him like a dog before a dozen witnesses, and no doubt felt the same generous thrill of satisfaction as he would have done in passing judgment in his own land. But to the disgust of the regiment, and more especially of the British officer, who understood the Pathan code, the upholder of honour, one of the best and straightest men they had, was hanged.
The great difference between the Pathan and the Sikh is that the Pathan is for himself. He has a certain amount of tribal, but no national, pride. His assurance is personal. Family pride depends on what the family has done within the memory of a generation; for there is little or no distinction in birth. The Pathan is genuinely a democrat, the Sikh only theoretically so. In strict accordance with his code the Sikh should be democratic, but whatever he may profess, he is aristocratic in spirit. His pride is in the community and in himself as one of the community. The prestige of the Khalsa is always in his mind. The Pathan's pride is there, but is latent. It leaps out quickly enough when challenged. But when the Pathan is boastful it is in a casual manner. Normally he does not bother his head about appearances. He is more like an Englishman in taking things as they come. But the Sikh is always acquisitive of honour. One cannot imagine Sikhs turning out old kit in order to save the new issue for handing in to the quartermaster when they "cut their name." Yet the Pathan, with his eye on the main chance, is quite content to go shabby if when he retires he can get more for his equipment on valuation. On one occasion on manœuvres, when a Pathan company had carried their economy in this respect a bit too far, their company commander got even with them in the kind of way they respect. Haversacks, water-bottles, coats, bandoliers, were laid on the ground for inspection. Then he sent them off to dig the perimeter. While they were digging some distance away, he went round quietly with an Indian officer and weeded out all the unserviceable kit. Then he sent for the men to come back. "I'm going to make a bonfire of these things," he said, "and what is more, you are going to dance round it." That young officer had the right way with the Pathan, who can enjoy a joke turned against himself better than most people. They danced round the fire, hugely amused, and no one resented it.
It must not be imagined that the Pathan is of a careful or saving disposition. He is out to enjoy himself, fond of all the good things of life, open-handed, and a born gambler. The money he would have saved on his new kit would probably have been gambled away a few days after he had "cut his name." I knew a regiment where some of the young Pathans on three and a half months' leave never went near their homes, but used to enlist in the coolie corps on the Bolan Pass simply for the fun of gambling! Gambling in the regiment, of course, was forbidden. But here they could have their fling and indulge a love of hazard. Wages were high and the place became a kind of tribal Monte Carlo. If they won, they threw up the work and had a good time; if they lost, it was all in the day's work. The Pathan is very much a bird of passage in a regiment. He is a restless adventurer, and he is always thinking of "cutting his name." He likes a scrap on the frontier, but soldiering in peace-time bores him after a little while. It is all "farz kerna," an Orakzai said, "make believe," like a field-day. "You take up one position and then another, and nothing comes of it. One gets tired." Raids and rifle-thieving over the frontier are much better fun. The Pathan had the reputation of being the most successful rifle-thief we had rubbed up against in a campaign until we met the Arab in Mesopotamia. The Arab, when he goes about at night, seems to be leagued with Djinns; but in stealth, coolness, invisibility, daring, the Pathan runs him close. A sergeant of the Black Watch told me a characteristic story of how a Pathan made good a rifle he had lost in France. There had grown up a kind of entente between the Black Watch and Vaughan's Rifles, who held the line alongside of them. It could not be otherwise with two fighting regiments of like traditions who have advanced and retired together, held the same trenches and watched each other closely for months.
The Black Watch had been at Peshawar; some of them could speak Hindustani, and one or two Pushtu. Their scout-sergeant, MacDonald, lost his rifle one night. He had stumbled with it into a ditch during a patrol, and left it caked with mud outside his dug-out when he turned in in the small hours. When he emerged it was gone, gathered in by the stretcher-bearers with the rifles of the dead and wounded, for MacDonald's dug-out was beside a first-aid station, and his rifle looked as if it belonged to a man who needed first aid.
He had to make a reconnaissance. There was a rumour that the enemy had taken down the barbed wire in the trenches opposite and were going to attack. It was the scout-sergeant's business to see. Luckily there was grass in no-man's-land knee-deep. But he wanted a rifle, and he turned to his good friends the Pathans as a matter of course.
"Ho, brothers!" he called out. "Where is the Pathan who cannot lay his hands on a rifle? I am in need of a rifle."
It was, of course, a point of honour with the 58th Rifles to deliver the goods. Shabaz Khan, a young Afridi spark, glided off in the direction from which the scout-sergeant had come. MacDonald had not to wait many minutes before he returned with a rifle.