The Story of the Malakand Field Force: An Episode of Frontier War. Winston Churchill
of the Amir's book on "Jehad"; his assumption of the position of a Caliph of Islam, and much indiscreet writing in the Anglo-Indian press, [Articles in Anglo-Indian papers on such subjects as "The Recrudescence if Mahommedanism" produce more effect on the educated native mind than the most seditious frothings of the vernacular press.] united to produce a "boom" in Mahommedanism.
The moment was propitious; nor was the man wanting. What Peter the Hermit was to the regular bishops and cardinals of the Church, the Mad Mullah was to the ordinary priesthood of the Afghan border. A wild enthusiast, convinced alike of his Divine mission and miraculous powers, preached a crusade, or Jehad, against the infidel. The mine was fired. The flame ran along the ground. The explosions burst forth in all directions. The reverberations have not yet died away.
Great and widespread as the preparations were, they were not visible to the watchful diplomatic agents who maintained the relations of the Government with the tribesmen. So extraordinary is the inversion of ideas and motives among those people that it may be said that those who know them best, know them least, and the more logical the mind of the student the less he is able to understand of the subject. In any case among these able men who diligently collected information and observed the state of feeling, there were none who realised the latent forces that were being accumulated on all sides. The strange treachery at Maizar in June was a flash in the pan. Still no one saw the danger. It was not until the early days of July that it was noticed that there was a fanatical movement in Upper Swat. Even then its significance was disregarded and its importance underrated. That a Mad Fakir had arrived was known. His power was still a secret. It did not long remain so.
It is, thank heaven, difficult if not impossible for the modern European to fully appreciate the force which fanaticism exercises among an ignorant, warlike and Oriental population. Several generations have elapsed since the nations of the West have drawn the sword in religious controversy, and the evil memories of the gloomy past have soon faded in the strong, clear light of Rationalism and human sympathy. Indeed it is evident that Christianity, however degraded and distorted by cruelty and intolerance, must always exert a modifying influence on men's passions, and protect them from the more violent forms of fanatical fever, as we are protected from smallpox by vaccination. But the Mahommedan religion increases, instead of lessening, the fury of intolerance. It was originally propagated by the sword, and ever since, its votaries have been subject, above the people of all other creeds, to this form of madness. In a moment the fruits of patient toil, the prospects of material prosperity, the fear of death itself, are flung aside. The more emotional Pathans are powerless to resist. All rational considerations are forgotten. Seizing their weapons, they become Ghazis—as dangerous and as sensible as mad dogs: fit only to be treated as such. While the more generous spirits among the tribesmen become convulsed in an ecstasy of religious bloodthirstiness, poorer and more material souls derive additional impulses from the influence of others, the hopes of plunder and the joy of fighting. Thus whole nations are roused to arms. Thus the Turks repel their enemies, the Arabs of the Soudan break the British squares, and the rising on the Indian frontier spreads far and wide. In each case civilisation is confronted with militant Mahommedanism. The forces of progress clash with those of reaction. The religion of blood and war is face to face with that of peace. Luckily the religion of peace is usually the better armed.
The extraordinary credulity of the people is hardly conceivable. Had the Mad Mullah called on them to follow him to attack Malakand and Chakdara they would have refused. Instead he worked miracles. He sat at his house, and all who came to visit him, brought him a small offering of food or money, in return for which he gave them a little rice. As his stores were continually replenished, he might claim to have fed thousands. He asserted that he was invisible at night. Looking into his room, they saw no one. At these things they marvelled. Finally he declared he would destroy the infidel. He wanted no help. No one should share the honours. The heavens would open and an army would descend. The more he protested he did not want them, the more exceedingly they came. Incidentally he mentioned that they would be invulnerable; other agents added arguments. I was shown a captured scroll, upon which the tomb of the Ghazi—he who has killed an infidel—is depicted in heaven, no fewer than seven degrees above the Caaba itself. Even after the fighting—when the tribesmen reeled back from the terrible army they had assailed, leaving a quarter of their number on the field—the faith of the survivors was unshaken. Only those who had doubted had perished, said the Mullah, and displayed a bruise which was, he informed them, the sole effect of a twelve-pound shrapnel shell on his sacred person.
I pass with relief from the tossing sea of Cause and Theory to the firm ground of Result and Fact. The rumours and reports which reached the Malakand of the agitation in Upper Swat and among the surrounding tribes were fully appreciated by the Pathan Sepoys of the garrison. As July advanced, several commanding officers were warned by their men, that great events were impending. Major Deane, the political agent, watched with great anxiety the daily progress of the fanatical movement. No one desires to be thought an alarmist, least of all on the frontier where there is always danger. At length, however, he felt compelled to officially report the disquieting signs. Warnings were then issued to the officers in charge of the various posts, and the troops were practised in taking up alarm stations. By the 23rd of July all had been informed that the aspect of affairs was threatening, and ordered to observe every precaution. But to the last everybody doubted that there would be a rising, nor did any one imagine that even should one occur, it would lead to more than a skirmish. The natives were friendly and respectful. The valley smiled in fertile prosperity. It was not strange, that none could foresee the changes a week would bring, or guess that in a few days they would be fighting for their lives; that they would carry fire and sword through the peaceful landscape; that the polo ground would be the scene of a cavalry charge, or that the cheery barbarians among whom they had lived quietly for so many months would become maddened and ferocious savages. Never was transformation of scene more complete, or more rapid.
And all the while the rumours of coming war grew stronger and stronger. The bazaars of India, like the London coffee-houses of the last century, are always full of marvellous tales—the invention of fertile brains. A single unimportant fact is exaggerated, and distorted, till it becomes unrecognisable. From it, a thousand wild, illogical, and fantastic conclusions are drawn. These again are circulated as facts. So the game goes on. But amid all this falsehood, and idle report, there often lies important information. The bazaar stories not only indicate the state of native opinion, but not infrequently contain the germ of truth. In Eastern lands, news travels by strange channels, and often with unaccountable rapidity. As July advanced the bazaar at Malakand became full of tales of the Mad Fakir. His miracles passed from mouth to mouth, with suitable additions.
A great day for Islam was at hand. A mighty man had arisen to lead them. The English would be swept away. By the time of the new moon, not one would remain. The Great Fakir had mighty armies concealed among the mountains. When the moment came these would sally forth—horse, foot and artillery—and destroy the infidel. It was even stated that the Mullah had ordered that no one should go near a certain hill, lest the heavenly hosts should be prematurely revealed. So ran the talk. But among all these frothy fabrications there lay a solemn warning.
Though the British military and political officers were compelled to take official notice of the reports received with reference to the tribal gathering, and to make arrangements for the safety of their posts, they privately scouted the idea that any serious events were impending.
On the afternoon of the 26th July the subalterns and younger officers of the Malakand garrison proceeded to Khar to play polo. Thither also came Lieutenant Rattray, riding over from Chakdara fort. The game was a good one, and the tribesmen of the neighbouring village watched it as usual in little groups, with a keen interest. Nothing in their demeanour betrayed their thoughts or intentions. The young soldiers saw nothing, knew nothing, and had they known would have cared less. There would be no rising. If there was, so much the better. They were ready for it. The game ended and the officers cantered back to their camps and posts.
It was then that a strange incident occurred—an incident eminently characteristic of the frontier tribes. As the syces were putting the rugs and clothing on the polo ponies, and loitering about the ground after the game, the watching natives drew near and advised them to be off home at once, for that there was going to be a fight. They