The Story of the Malakand Field Force by Winston S. Churchill (100 books to read in a lifetime TXT) 📖

its history, “that when Buddha came to North India, he came to this country, and that he left a print of his foot, which is long or short according to the ideas of the beholder.” Although the learned Fa-hien asserts that “it exists, and the same thing is true about it at the present day,” the various cavalry reconnaissances failed to discover it, and we must regretfully conclude that it has also been obliterated by the tides of time. Here too, says this Buddhistic Baedeker, is still to be seen the rock on which “He dried his clothes; and the place where He converted the wicked dragon (Naga).” “The rock is fourteen cubits high and more than twenty broad, with one side of it smooth.” This may well be believed; but there are so many rocks of all dimensions that the soldiers were unable to make certain which was the scene of the dragon’s repentance, and Buddha’s desiccation.

 

His companions went on ahead towards Jellalabad, or some city in that locality, but Fa-hien, charmed with the green and fertile beauties of “the park,” remained in the pleasant valley and “kept the summer retreat.” Then he descended into the land of So-hoo-to, which is perhaps Buner.

 

Even in these busy, practical, matter-of-fact, modern times, where nothing is desirable unless economically sound, it is not unprofitable for a moment to raise the veil of the past, and take a glimpse of the world as it was in other days. The fifth century of the Christian era was one of the most gloomy and dismal periods in the history of mankind.

The Great Roman Empire was collapsing before the strokes of such as Alaric the Goth, Attila the Hun, and Genseric the Vandal. The art and valour of a classical age had sunk in that deluge of barbarism which submerged Europe. The Church was convulsed by the Arian controversy.

That pure religion, which it should have guarded, was defiled with the blood of persecution and degraded by the fears of superstition. Yet, while all these things afflicted the nations of the West, and seemed to foreshadow the decline or destruction of the human species, the wild mountains of Northern India, now overrun by savages more fierce than those who sacked Rome, were occupied by a placid people, thriving, industrious, and intelligent; devoting their lives to the attainment of that serene annihilation which the word nirvana expresses. When we reflect on the revolutions which time effects, and observe how the home of learning and progress changes as the years pass by, it is impossible to avoid the conclusion, perhaps a mournful one, that the sun of civilisation can never shine all over the world at once.

 

On the 19th, the force reached Mingaora, and here for five days they waited in an agreeable camp, to enable Major Deane to receive the submission of the tribes. These appeared much humbled by their defeats, and sought to propitiate the troops by bringing in supplies of grain and forage. Over 800 arms of different descriptions were surrendered during the halt. A few shots were fired into the camp on the night of the arrival at Mingaora, but the villagers, fearing lest they should suffer, turned out and drove the “snipers” away. On the 21st a reconnaissance as far as the Kotke Pass afforded much valuable information as to the nature of the country. All were struck with the beauty of the scenery, and when on the 24th the force marched back to Barikot, they carried away with them the memory of a beautiful valley, where the green of the rice fields was separated from the blue of the sky by the glittering snow peaks of the Himalayas.

 

While the troops rested at Barikot, Sir Bindon Blood personally reconnoitered the Karakar Pass, which leads from the Swat Valley into the country of the Bunerwals. The Bunerwals belong to the Yusaf section, of the Yusafzai tribe. They are a warlike and turbulent people. To their valley, after the suppression of the Indian Mutiny, many of the Sepoys and native officers who had been in revolt fled for refuge. Here, partly by force and partly by persuasion, they established themselves. They married women of the country and made a settlement. In 1863 the Bunerwals came into collision with the British Government and much severe fighting ensued, known to history as the Ambeyla Campaign. The refugees from India renewed their quarrel with the white troops with eagerness, and by their extraordinary courage and ferocity gained the name of the “Hindustani Fanatics.” At the cost of thirty-six officers and eight hundred men Buner was subdued. The “Crag Picket” was taken for the last time by the 101st Fusiliers, and held till the end of the operations. Elephants, brought at great expense from India, trampled the crops. Most of the “Hindustani Fanatics” perished in the fighting. The Bunerwals accepted the Government terms, and the troops retired. Since then, in 1868, in 1877 and again in 1884 they raided border villages, but on the threat of an expedition paid a fine and made good the damage.

The reputation they have enjoyed since their stout resistance in 1863, has enabled them to take a leading position among the frontier tribes; and they have availed themselves of this to foment and aggravate several outbreaks against the British. Their black and dark-blue clothes had distinguished them from the other assailants of Malakand and Chakdara.

They had now withdrawn to their valley and thence defied the Government and refused all terms.

 

As Sir Bindon Blood and his escort approached the top of the pass, a few shots were fired by the watchers there, but there was no opposition. All the Bunerwals had hurried over to defend the southern entrances to their country, which they conceived were in danger of attack from Brigadier-General Wodehouse’s force at Rustum. The general reached the Kotal, and saw the whole valley beneath him. Great villages dotted the plains and the aspect was fertile and prosperous.

 

The unguarded Karakar Pass was practicable for troops, and if the Government would give their consent, Buner might be reduced in a fortnight without difficulty, almost without fighting.

 

Telegrams were despatched to India on the subject, and after much delay and hesitation the Viceroy decided against the recommendation of his victorious general. Though the desirability of settling with the Bunerwals was fully admitted, the Government shrank from the risk. The Malakand Field Force thus remained idle for nearly a fortnight. The news, that the Sirkar had feared to attack Buner, spread like wildfire along the frontier, and revived the spirits of the tribes. They fancied they detected a sign of weakness. Nor were they altogether wrong. But the weakness was moral rather than physical.

 

It is now asserted, that the punishment of Buner is only postponed, and that a few months may see its consummation. [Written in 1897.] The opportunity of entering the country without having to force the passes may not, however, recur.

 

On the 26th of August the force returned to Thana, and the expedition into Upper Swat terminated.

 

[The following is the most trustworthy estimate obtainable of loss of life among the tribesmen in the fighting in the Swat Valley from 26th July to 17th August. The figures include wounded, who have since died, and are more than double those killed outright in the actions:—

 

1. Lower Swat Pathans … 700 Buried in the graveyards.

2. Upper ” ” … 600 ” ” ” “

3. Buner proper … . 500 ” ” ” “

4. Utman Khel … . 80

5. Yusafzai … . . 50

6. Other tribes … . 150

Total—2080.

 

1, 2 and 3 are the result of recent inquiry on the spot.

4, 5 and 6 are estimates based on native information.

 

The proportion of killed and died of wounds to wounded would be very high, as the tribes have little surgical or medical knowledge and refused all offers of aid. Assuming that only an equal number were wounded and recovered, the total loss would be approximately 4000. A check is obtained by comparing these figures with the separate estimates for each action:—

 

Malakand … . 700

Siege of Chakdara . . 2000

Relief ” ” . . 500

Action of Landakai . . 500

Total—3700.

 

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 NorthWest 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.