CHAPTER VIII: THE ADVANCE AGAINST THE MOHMANDS
The beginning of this chapter must mark a change in the standpoint from which the story is told. Hitherto the course of events has been recorded in the impersonal style of history. But henceforward I am able to rely on my own memory as well as on other people's evidence. [I do not desire to bore the reader or depreciate the story by the introduction of personal matters. It will be sufficient if, in the interests of coherency, I explain my connection with the Malakand Field Force. Having realised, that if a British cavalry officer waits till he is ordered on active service, he is likely to wait a considerable time, I obtained six weeks' leave of absence from my regiment, and on the 2nd of September arrived at Malakand as press correspondent of the PIONEER and DAILY TELEGRAPH, and in the hope of being sooner or later attached to the force in a military capacity.] It may be doubtful whether an historical record gains or loses value when described by an eye-witness. From the personal point of view, all things appear in a gradual perspective, according to the degree in which they affect the individual; and we are so prone to exaggerate the relative importance of incidents, which we see, over those we hear about, that what the narrative gains in accuracy of detail, it may lose in justness of proportion. In so nice a question I shall not pronounce. I remember that the original object with which this book was undertaken, was to present a picture of the war on the North-West Frontier to the Englishmen at home; a picture which should not only exist, but be looked at; and I am inclined to think, that this end will be more easily attained by the adoption of a style of personal narrative. Many facts, too local, too specialised, too insignificant, for an historical record, and yet which may help the reader to form a true impression of the scene and situation, are thus brought within the compass of these pages. The account becomes more graphic if less imposing, more vivid if less judicial. As long as each step down from the "dignity of history" is accompanied by a corresponding increase in interest, we may pursue without compunction that pleasant, if descending, path.
The ninth chapter also introduces a new phase of the operations of the force. The Mohmands now become the enemy and the scene is changed from Swat to Bajaur. Before marching into their country, it will be desirable to consider briefly those causes and events which induced the Government of India to despatch an expedition against this powerful and warlike tribe.
The tidal wave of fanaticism, which had swept the frontier, had influenced the Mohmands, as all other border peoples. Their situation was, however, in several important respects, different from that of the natives of the Swat Valley. These Mohmands had neither been irritated nor interfered with in any way. No military road ran through their territory. No fortified posts stirred their animosity or threatened their independence. Had they respected in others the isolation which they themselves have so long enjoyed, they might have remained for an indefinite period in that state of degraded barbarism which seems to appeal so strongly to certain people in England. They became, however, the aggressors.
In the heart of the wild and dismal mountain region, in which these fierce tribesmen dwell, are the temple and village of Jarobi: the one a consecrated hovel, the other a fortified slum. This obscure and undisturbed retreat was the residence of a priest of great age and of peculiar holiness, known to fame as the Hadda Mullah. His name is Najb-ud-din, but as respect has prevented it being mentioned by the tribesmen for nearly fifty years, it is only preserved in infidel memories and records. The Government of India have, however, had this man's personality brought vividly before them on several occasions. About thirteen years ago he quarrelled with the Amir and raised the Mohmands against him. The Amir replied by summoning his rebellious subject—for Hadda, the Mullah's home and birthplace, is a village of Afghanistan—to answer for his conduct at Cabul. But the crafty priest, who was well acquainted with Afghan legal procedure, declined the invitation, and retired to the independent Mohmand territory, where he has lived ever since.
Content with thus inflicting the punishment of exile, the Amir was disposed to forget the offence. In a letter to his Commander-in-Chief, the "Sipah Salar," a great friend of the Mullah, he described him as a "light of Islam." So powerful a light, indeed, he did not desire to have in his own dominions; but across the border it was fitting that respect should be shown to so holy a man. He therefore directed his officials to cherish and honour him. Thus he retained a powerful weapon—to be used when desirable. Whether by instigation or from personal motives, the Hadda Mullah has long been a bitter foe to the British power. In 1895 he sent the fighting men of the Mohmands to resist the Chitral Relief Force. Since then he has been actively engaged, by preaching and by correspondence with other Mullahs, in raising a great combination against the advancing civilisation.
In 1896 he terminated a long religious controversy with the Manki Mullah of Nowshera and Spinkhara—a comparatively tame Mullah, who now supports the Indian Government—by publishing a book setting forth his views, and demolishing those of his antagonist. This work was printed in Delhi and had an extensive sale among Mahommedans all over India. Complimentary copies were sent to the "Sipah Salar" and other Afghan notabilities, and the fame of the Hadda Mullah was known throughout the land. Besides increasing his influence, his literary success stimulated his efforts.
While the Mad Fakir was rousing Swat and Buner, this powerful priest incited the Mohmands. Though he was known to be a physical coward, his sanctity and the fact that he was their own particular holy man, not less than his eloquence, powerfully moved this savage tribe. A Jehad was proclaimed. How long should Islam be insulted? How long should its followers lurk in the barren lands of the North? He urged them to rise and join in the destruction of the white invaders. Those who fell should become saints; those who lived would be rich, for these Kafirs had money and many other things besides, for which a true believer might find a use.
The combined allurements of plunder and paradise proved irresistible. On the 8th of August a great gathering, nearly 6000 strong, crossed the frontier line, invaded British territory, burned the village of Shankargarh, and attacked the fort of Shabkadr. This place is an advanced post in the defensive system of the frontier, and is situated some nineteen miles to the north-west of Peshawar. Its ordinary garrison consists of about fifty Border Police. It is strongly built, and is intended to attract the attention and delay the advance of a raiding-party, until the Peshawar garrison has had time to take the field. Both of these objects it admirably fulfilled in this case.