Between Daroshp and Chitral the passage by the river contracts to a narrow gorge, over which a wall was built more than two centuries ago to resist an attempted invasion by the troops of Jehangir. Up to this point the Mogul force are said to have brought their elephants, but finding it here impracticable to pass they turned back: this force came over the Lowarai Pass. The ascent from Jalalabad is impracticable, because the river runs in various places between Asmar and Chigar Serai in almost impassable gorges.
It was late in the evening when we arrived at Chitral, but as the Badshah was not feeling very well, beyond the usual salutations exchanged with Hosein Shah and Sahib Gul, all introductions were deferred till the following morning.
The following morning, before presenting ourselves to Aman ul Mulk, we sent him the following presents, viz., a Waziri horse, two revolvers, a pair of binoculars, several pieces of chintz and linen, twenty pounds of tea, sugar, salt, and several pairs of shoes of Peshawar manufacture, as well as trinkets for his zenana. After the preliminary and formal inquiries as to our health, the Mehter Sahib, or Badshah, alluded to the rumours regarding me, and wound up by saying that as he was a friend to the British, and his country at their disposal, I was at liberty to go about and do as I pleased, provided none of my followers accompanied me. Fortunately, our Indian Government think differently, and judge his character more correctly. This was not exactly what we had expected, but rather than be thwarted in the one object I had come for, a consent was given to his proposal; but before we had fairly got back to our quarters, a message was sent us, saying that the passes into Kafiristan were not open just then; our reply was that in that case we should return immediately to India. He then sent for Sahib Gul, and eventually it was decided that I should defer my visit to the Kafirs till some of their leading men should arrive, and ad interim I might pay a visit to the Dura Pass. No European had hitherto been along this route, and thinking some information might be collected, and notes on the geography of the route taken, I agreed, though affecting disgust, and started on the 13th of May for Shali.
Andarthi was our next halting place; the fort commands the entrance into the Arkari Valley; at the head of the valley are the three passes, Agzam, Khartiza, and Nuksan, over the Hindu Kush, leading into Badakshan, and a little below the Ozur Valley, which takes its rise from the Tirach Mir Mountain, whose elevation is deduced trigonometrically by Colonel Tanner to be 25,426 feet, presenting a magnificent view.
The dorsal ridge of the Hindu Kush has here a mean elevation of some 16,000 feet, and this great mountain of Tirach Mir stands on a southward spur from the main range from which it towers up thus 9,000 feet above the latter. The head of the Dura Pass, which leads to Zebak and Ishkashim, is a little over 14,000 feet, the ascent being very gradual and quite feasible for laden animals; but owing to the people of Munjan and the Kafirs in the Bogosta Valley, traders prefer the route via the Nuksan Pass, which, as its name denotes, is much more difficult. Neither pass is open for more than three months in the year.
In this valley between Daroshp and Gobor, I noticed several detached oval ponds, evidently artificial, which I was told were constructed for catching wild geese and ducks during their annual flight to India just before the winter sets in, i.e., about the middle of October. The plan adopted, though rude, is unique in its way, and is this:—By the aid of narrow dug trenches, water from the running stream is let into the ponds and turned off when full; the pond is surrounded by a stone wall high enough to allow a man, when crouching, to be unobserved; over and across one-half or less of this pond a rough trellis-work of thin willow branches is put up: the birds on alighting are gradually driven under this canopy, and a sudden rush is made by those on the watch. Hundreds in this manner are daily caught during the season. The flesh is eaten, and from the down on their breasts coarse overcoats and gloves are made, known as margaloon. This method of trapping is borrowed from the Kafirs.
A short distance beyond the village of Daroshp are some mineral springs that are visited by invalids from Badakshan.
Having satisfied myself on my return from the Kotal by a visit up the Bogosta Valley that the descent into the Arnawai was not practicable for some weeks to come, I returned to Chitral on the 22nd of May. Some Kafirs had come in, and amongst them one who had just a year ago taken in to Kamdesh a Pathan Christian evangelist, who had unfortunately given out that he was sent by the Indian Government, and that his masters would, if he gave a favourable report of them, come to terms with the Kafirs, so as to secure them in future against Mahommedan inroads. My visit occurred inopportunely with regard to this statement of the evangelist, and although I stated that his utterances were false, the Kafir would have it that I had come on behalf of the Government, and that the Chief of Chitral had persuaded me into giving him the arms and sums of money I had brought for them. This Kafir next wanted me to pledge myself to aid their sect against Asmar, and on my refusing left my quarters in a pet, but returned after a couple of hours, saying that I might accompany him as doctor, and attend an aged relative of his.
Kafirstan embraces an area of 5,000 square miles, bounded on the north by the Hindu Kush Mountains, on the south by the Kunar range; for its western limit it has the Alishang with its tributary the Alingar; its eastern boundary is not nearly so well defined, but taken roughly, may be expressed as the Kunar river from its junction with the Kabul to where the former receives the waters of the Kalashgum at the village of Ain; thence following up this last tributary to its source, a line drawn from that point to the Dura Pass is well within the mark. I may also include a small section occupying a tract north-west of the above-named pass, and subject to Munjan. There are three main tribes, viz., Ramgals, Vaigals, and Bashgals, corresponding with the three principal valleys in their tract of country; the last-named occupy the Arnawai Darra, and are divided into five clans, Kamdesh, Keshtoz, Mungals, Weranis, and Ludhechis. The Keshtoz, Mungals, and Weranis pay a nominal tribute in kind to the ruler of Chitral, but not so the other two clans. The Vaigal tribe are reckoned the most powerful; this probably is due to their occupying the largest valley. Each of the three principal tribes has a dialect different from the other two, but have several words in common, and as a rule have very little to do with those inhabiting the other valleys. The entire population is estimated at over 200,000 souls. Their country is picturesque, densely wooded, and wild in the extreme; the men of fine appearance, with sharp Aryan features and keen, penetrating eyes; blue eyes are not common but do occur, but brown eyes and light hair, even to a golden hue, in combination are not at all uncommon. The general complexion varies to two extremes, that of extreme fairness—pink rather than blonde, and the other of bronze, quite as dark as the ordinary Panjabi. The cast of features seems common to both these complexions, but the fairer men if asked will indicate the dark men as having come from the south, and that they themselves have come from the north and east. They are, as is always the case with hill tribes, short of stature, daring to a fault, but lazy, leaving all the agricultural work to their womenkind, and spending their days, when not at war, principally in hunting. They are passionately fond of dancing, in which both sexes join, scarcely letting an evening pass without indulging in it around a blasing fire.
The dancing, which I on several occasions witnessed, was invariably begun by a single female performer appearing on the scene, and after going through a few graceful movements, a shrill whistle (caused by inserting two fingers into the month) given by one of the men is the signal for a change. Several performers then come forward, advancing and retiring on either side of a huge bonfire, at one end of which were the musicians—their instruments, a large drum, two kettle-drums, and a couple of flutes. To this music, more particularly to the beating of the drums, good time is kept. The whistle sounds again, when immediately the performers set to partners, if I may use the expression; after a while they disengage, and begin circling round the fire singly—men and women alternately. The tamasha ended by again setting to partners; each couple, holding a stick between them, their feet firmly planted on the ground and close together, spin round at a great pace, first from right to left and then from left to right. None objected to my taking part in this performance, but, for the indulgence, I had to pay as forfeit several strings of beads and shells, a few looking-glasses, and some needles, which I presented to those of the fairer sex only.