In the September number of this Society's "Proceedings," p. 553, under
the heading "An Expedition to Chitral," allusion is made to my being
accompanied by a native explorer known "in the profession" as the
Saiad; it is to this gentleman that I am indebted for the partial
success that attended our undertaking. I say partial advisedly,
inasmuch as the original programme we had marked out, of penetrating
into the heart of Kafiristan, fell through, for reasons that will
appear as I proceed with the narrative.
The Saiad, whose name I need not mention, had been made over to me more
than a year ago by Major Holdich to instruct. This led to a mutual
friendship, and on his explaining to me that he had a plan of getting
into the Kafir country, which was by accompanying Meahs Hosein Shah and
Sahib Gul (who yearly go to Chitral either through Dir or via the Kunar
Valley) as far as Birkot and then following up the Arnawai stream,
crossing the hills to the westward and returning to Jalalabad either by
the Alingar or Alishang rivers, I suggested accompanying him in the
guise of a Hakim or Tabib, _i.e._, native doctor. He was to be
accompanied by Meah Gul, a Kafir convert. The two Meahs of course had
to be consulted, and after some difficulty I succeeded in getting their
consent, having convinced them that the undertaking was entirely at my
own risk, and that in the event of my detection they would be freed
from all responsibility. I next sent in my papers for a year's furlough
with permission to spend the first half in India. This was granted, and
my leave commenced from March 27th. By April 9th I was at Nowshera, and
by three o'clock on the following morning, with head shaved, a weak
solution of caustic and walnut juice applied to hands and face, and
wearing the dress peculiar to the Meahs or Kaka Khels, and in company
with Hosein Shah, I sallied out as Mir Mahomed or Hakim Sahib.
It may not be out of place if I here mention that the Kaka Khel section
of Pathans, to which the two Meahs belong, are not only very
influential, but are respected throughout both Afghanistan and
Badakshan. The Kafirs also pay them a certain amount of respect, and
will not knowingly attack them, owing to an epidemic of cholera which
once broke out amongst them immediately after they had returned from
murdering a party of Kaka Khels, and which they superstitiously
attributed to their influence. They number in all a few short of 3,500;
this includes menials and followers. Though really considered spiritual
advisers they are virtually traders, and I do not think I am far wrong
in saying that they have the monopoly of the trade from Kabul eastward
to the borders of Kashmir territory. If you say that you are a Meahgan
or Kaka Khel, words signifying one and the same thing, you have not
only access where others are questioned, and a sort of blackmail levied
on them, but you are treated hospitably, and your daily wants supplied
free of cost--as was often the case with us. Of course the Meaghans
have to make some return. It is done in this wise: a fair lasting from
five to seven days is yearly held at Ziarat, a village five miles
south-west of Nowshera, the resting-place of the saint Kaha Sahib; it
is resorted to by thousands from across our north and east frontiers,
and all comers are housed and fed by the Meahs collectively. Offerings,
it is true, are made to the shrine, but I am told the amount collected
is utilised solely for the keeping up of the shrine.
What follows is taken from my diary, which I stealthily managed to keep
up during my journey. It was not till April 13th that we were fairly
across the British frontier. The interval of four days was spent in
getting together all necessaries. The rendezvous was for the 13th at
Ganderi, and true to appointment all were present, our party then
consisting of forty, including muleteers, and fifteen baggage animals.
In the shape of provisions, we had nothing but sugar and tea. The
contents of our loads (I should say goods, only that we got very little
in return) were cloths of English manufacture, musical boxes,
binoculars, time-pieces, a spare revolver or two with a few rounds of
ammunition, salt, glass beads, shells, needles, country-made
looking-glasses, shoes, and lungis, as well as several phials and
galipots of medicines. In addition to these I had secreted a prismatic
and magnetic compass, a boiling point and aneroid thermometer, and a
plane-table which I had constructed for the occasion. The
last-mentioned instrument answered famously the purpose for which it
was intended, and was in use from the beginning to almost the end of my
journey. It answered, in case of a surprise, to pass off for a tabib
book of prescriptions; all that was necessary was to slip off the paper
that was in use inside one of the folds and expose to the gaze of the
inquisitive individual merely a book or rather the outer case of one,
in which I had written several recipes in Urdu. The instruments were
either carried by the Saiad or myself in a _gooda, i.e._, untanned skin
of goat or sheep invariably used by travellers in this region.
The Malakand Pass (elevation 3,575 feet) is well wooded with brushwood
and stunted oak; grass and a goodly supply of water from springs are
procurable all through the year. The ascent is easy, and practicable
for heavy baggage. The descent into the Swat Valley is not nearly so
easy; beasts of burden as well as foot passengers have to pick out
their way, but a company of Bengal or Madras sappers would in a few
hours clear all difficulties sufficiently well to allow a mule battery
to keep up with infantry. When once in the plains this state of things
changes; where previously one had to avoid loose rocks and boulders, we
had now to search for a dry spot on which to alight. Both banks of the
rivers are irrigated; the soil is very rich, and well adapted for rice
cultivation. The valley has the reputation of being very unhealthy,
owing, I have no doubt, to the effluvia arising from the damp soil. A
Swatie is easily recognised by the sallow appearance he presents--a
striking contrast to his nearest neighbours.
The Swat river is about 50 feet wide, from three to four deep, and
flush with its banks. We crossed over in _jalas_ (_i.e._ inflated
skins) opposite the large village of Chakdara; the loads were taken
off, and our animals forded the stream with little or no difficulty.
Almost due north of our crossing, and distant eight miles, lay the
village of Kotigram. The valley, known as the Unch Plain, is somewhat
open, narrowing as we neared the village. Midway, about Uncha, we
passed several topes, or Buddhist remains. These topes are very
numerous, at least twenty were visible at one time, and some of great
size and in a very good state of preservation--more than one quite as
large as the famous tope of Mani Kiyala. A little further up the valley
towards the Katgola Pass, to the left of our route, there were numerous
excavated caves, in the side of the hill, in one of which the traveller
could take shelter during a passing shower. The assent to the Laram
Kotal is easy, and though the south face of this range is somewhat
denuded of both fir and pine, yet the soil is sufficiently rich to
allow of cultivation on its slopes. On this pass, whilst taking some
plane-table observations, I was within an ace of being detected from an
unexpected quarter. Four men armed with matchlocks showed themselves.
Much quicker than it takes me to record it, the rule or sight vane was
run up my long and open sleeve, and I began to pretend to be looking
about for stray roots; the intruders were thrown off the scent, and
after a while assisted the Saiad in looking for odd roots for the
supposed native doctor.
The descent from the pass, which registered 7,310 feet, to Killa Rabat
(3,900 feet) in the Panjkhora Valley, was for the first half of the
distance by a long and densely wooded spur, within an easy slope, but
on nearing the foot we found it very stony. Our party was met at the
entrance by the khan, and later on we were invited to dinner by him.
Long before this I had got quite used to eating with my fingers, but on
this occasion I must admit I found it unpleasant diving the fingers
into a richly made curry floating in grease, and having at the next
mouthful to partake of honey and omelet. The banquet lasted for an hour
or more, and I was beginning to feel uncomfortable sitting on the
ground in the one position so peculiar to Eastern nations, when the
hookah came to my rescue, and allowed of a change in position.
We forded the Panjkhora a little above the fort, and by 5 p.m. reached
Shahzadgai.
We found the chief busy with a durbar he was holding under a large
chinar tree, and discussing the plan of attack on Kunater Fort. Our
introduction was somewhat formal, except in the case of Hosein Shah,
who was very cordially received and publicly thanked for having
responded to the chief's request to bring a doctor from India for him.
Rahmatullah Khan, chief of Dir, is an Eusafzai, ruler of a population
exceeding 600,000. In appearance he is anything but prepossessing--small
of stature and very dark in complexion for a Pathan; with not a tooth in
his head, and the skin on his face loose and wrinkled, he presents the
appearance of an aged man, though really not more than fifty-five.
I was at Shahzadgai seven days, and during that time succeeded in
bringing round the chief, who was suffering from an ordinary cold and
cough. I cannot say my stay was a pleasant one, for from early morn
till dusk our hut was surrounded by patients, and inasmuch as the chief
had recovered, it was considered a sufficient guarantee that, no matter
what the ailment or disease might be, if only the tabib would
prescribe, all would come right. Men with withered arms and legs,
others totally blind, were expected to be cured, and no amount of
persuasion would convince those who had brought such unfortunates that
the case was a hopeless one. It was here that I got as a fee the
antique seal which I have brought for exhibition to the meeting. The
man who brought it had found it across the Panjkhora, opposite
Shahzadgai, whilst throwing up some earthworks; it was then encased in
a copper vessel. General Cunningham, to whom I showed the seal at Simla
about three months ago, writes as follows:--"I am sorry to say that I
cannot make out anything about your seal. At first I thought that the
man standing before a burning lamp might be a fire-worshipper, in which
case the seal would be Persian. I _incline_, however, to think that it
may be an Egyptian seal. I believe that each symbol is one of the
common forms on Egyptian monuments; this can be determined by one
versed in Egyptian hieroglyphics." Since my arrival here I have
submitted the seal to Sir Henry Rawlinson. The fact of its having been
dug up in the Panjkhora Valley adds great interest to the relic.
On the 24th we left for Kumbar. Whilst here it got abroad that my
friend Hosein Shah was accompanied by two Europeans in disguise. The
originator of this report was no other than Rahat Shah Meah, a native
in the confidence of our Indian Government, and enjoying the benefits
of a _jagir_ or grant of land in the district of Nowshera, given him
for loyal services, but a sworn enemy of my two friends. He had sent
letters to Asmar, Chitral, Swat, and Bijour, urging on the people to
track out the Kafirs who were in company with the Meagans, and destroy
them, as they could have gone with no other purpose than to spy out the
land. Shao Baba took up the matter, and not until the Dir chief had
written contradicting the statement and certifying that he had asked my
companions to bring from India a hakim, were suspicions allayed.
Unfortunately, in a country like Afghanistan, where fanaticism is so
rampant, once let it be even surmised that outsiders, and these the
detested Kafirs, are about, the bare contradiction does not suffice,
and the original idea only lies dormant, as our future progress showed.
Two marches took us from Kumbar (elevation 4,420 feet) to Dir (5,650
feet). Crossed _en route_ the Barawal range; height of the pass is
8,340 feet, by a very fair road, which can be ridden up. Here our party
was joined by the Dir chief, who having settled his disputes, was
proceeding to his capital.
The fort of Dir is of stone, but in decay; it has an ancient aspect,
but this applies still more to the village of Ariankot, which occupies
the flat top of a low spur detached from the fort by a small stream.
The spurs fall in perpendicular cliffs of some 20 feet in height, and
in these are traces of numerous caves similar to those already spoken
of, and some of which are still used as dwellings by the Balti people,
who come to take service as porters between Dir and Chitral. The
population of the fort and valley exceeds 6,000 souls.
Four more days were wasted by our party at Dir procuring carriers, as
the Lowarai Pass (called Lohari by some) was not sufficiently clear of
snow to admit of our baggage animals crossing it, and from all accounts
brought in would not be so for another month. This decided us on
procuring the services of Baltis, who had come from Daroshp and
Chitral, and who preferred their wages being paid in cloths or salt to
sums of money. I should here add that my companions had in the
meanwhile received letters from the neighbourhood of Asmar, advising
them not to pay a visit to Arnawai just then, as the rumours concerning
us were not very favourable; so, rather than remain where we were, I
suggested visiting Chitral. The idea was adopted, the loads were made
over to the men we had engaged, and the following morning we bade adieu
to Rahmatullah Khan, and started for Mirga, elevation 8,400 feet.
Though the distance from Mirga to Ashreth is not more than ten miles,
yet it took us almost as many hours to accomplish it. From Mirga to the
Lowarai Kotal (elevation 10,450 feet) the route lay over snow. It is
quite true what has formerly been related of the number of cairns on
this pass, marking the burial of Mahommedan travellers who have been
killed by the Kafir banditti, who cross the Kunar river and attack
travellers on the road. Travellers as they pass throw stones upon those
cairns, a method universal among the Pathans in such cases. But many
bodies were still visible in various stages of decay and imperfectly
covered. There is no habitation for about six miles on either side of
the pass, and it is only when information reaches a village that they
send out to cover the remains of the true believer. The only village
between the pass and the Kunar river is Ashreth. The people of this
village pay tribute to Dir as well as Chitral, and this tribute is
rendered in the form of escort to travellers ascending the pass. But
the people themselves are Shias and recently converted Kafirs, and are
known to be in league with the Kafir banditti, giving notice to the
latter of the approach of travellers rather than rendering effective
aid against them. Fortunately the ascent was easy and gradual. The
descent is steeper, and in parts very trying. We had to cross and
recross the frozen stream several times, owing to the sides of the hill
rising almost perpendicularly from its base. To add to our
difficulties, we had to pick our way over deep snow (even in May), not
only over branches, but tolerably large sized trunks of trees that had
been uprooted. I was told that during the winter months a regular
hurricane blows up this valley, carrying everything before it. The Pass
(Kotal) forms the northern boundary of Dir territory.
Ashreth to Chitral (5,151 feet) was done by us in three marches. It is
at the head of the Shushai Valley that the village of Madalash lies,
the inhabitants of which are alluded to by Major Biddulph, in his
"Tribes of the Hindu Kush," as being a clan speaking amongst themselves
the Persian tongue. They keep entirely to themselves, and enjoy certain
privileges denied to their surrounding neighbours, and from what I
learnt are credited as having come, over a couple of hundred years ago,
from across the Hindu Kush, _viâ_ the Dura Pass.
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 _viâ_ 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.
The houses are generally built on the slopes of the hills; the lower
story is of stone, from 12 to 15 feet high, but is not used for cattle
even, which are kept apart in stone byres. Timber is stored in these
lower stories, as also the ordure of cattle, which is used as fuel,
especially for smoking their cheeses. This cheese is made daily, and is
of the nature of cream cheese, and when fresh is not bad. On the roof of
this lower story, leaving a space all round to walk, rises the actual
habitation, which is of wood entirely, and contains only one or two
rooms; these are neat enough, but very dark. The door and door-frames are
roughly carved with figures and scrolls. There is little furniture, but
all use low wooden chairs or wicker stools to sit upon. The food, either
bread, which is ordinarily of very thick cakes, but when guests are
entertained of very thin broad cakes, like Indian chapatties, or meat
boiled in a large iron cauldron, is served in large deep circular wooden
vessels, hollowed from a trunk or thick branch of a tree, without any
table, though tables were seen occasionally on which drinking vessels
were set. The bread cakes were served to guests, with slices of cheese
between two such cakes, imbedded in hot butter. Their beds are very rude
fixtures, consisting of poles, one end of which rests in the walls and
the other on two legs: it is remarkable that they call them _kat_. The
object of the lower story seems chiefly to raise the house above the snow
in winter; it is ascended by a ladder outside, which can be drawn up.
Sometimes there is a third story, which is, of course, like the second,
of timber, but is also surrounded by a platform. The roof of flat stones,
laid on beams and covered with mud.
The temples are square chambers of timber, with doorways carved and
coloured; inside there are set several stones, apparently boulders from
the river bed, but no images were seen, except those connected with
funeral rites, which were temporarily set up in the temples. The use
of these temples seemed to be chiefly in connection with funeral rites.
The coffins were carried there and sacrifice performed before the bodies
were carried off to the place of eventual deposit.
The men shave the whole of the head, except a circular patch on the
crown, where the hair is allowed to grow, seldom, if ever, cutting
it--never wearing a covering. Almost all the men I saw wore the Indian
manufactured cotton clothes, similar to the Afghans, and on their feet
had strips of hide tied with strings of hide. The dress of the women is
merely a single garment, not unlike a very loose dressing or morning
gown, gathered up at the waist. The hair, which as a rule is very long,
is worn plaited and covered over with a broad cap with lappets, and
just over the crown stick up two tufts (some have one only) which from
a distance appear like horns. A sample of this head-dress as well as of
three or four other articles of interest I have brought for exhibition
to the meeting.
It is purely due to no blood-feuds existing among themselves that they
have succeeded in holding their own against the Mahommedans by whom they
are hemmed in on all sides. They have nothing in common with them, and,
in fact, are incessantly engaged in petty warfare with the Mahommedans.
They are exceedingly well disposed towards the British: I may venture
further and state that they would not hesitate to place their services,
should occasion require, at our disposal, and steps might be taken to
secure this. Slavery exists to a certain extent amongst them; this
nefarious trade, however, would fall through if slaves did not command
so ready a sale at Jalalabad, Kunar, Asmar, and Chitral. Polygamy is
the exception and not the rule; for infidelity on the part of a wife,
mild corporal punishment is inflicted, and a fine of half-a-dozen or
more heads of cattle imposed, according to the wealth of the male
offender. The dead are not buried, but put into coffins and deposited
either in an unfrequented spot on a hill-side, or carried to a sort of
cemetery and there left, the coffins being in neither case interred.
I visited one of these cemeteries, and saw over a hundred coffins in
different stages of decay; resting against the heads of some of these
I noticed carved wooden figures of both sexes, and was told that this
was an honour conferred only on persons of rank and note. As regards
their religion, one Supreme Being (Imbra) is universally acknowledged.
Priests preside at their temples, in which stones are set up, but
to neither priests nor idols is undue reverence paid. Unforeseen
occurrences are attributed to evil spirits, in whose existence they
firmly believe, giving no credit to a spirit for good.
I have noticed that several mention the Kafirs as being great
wine-bibbers. The beverage brought to me on several occasions nothing
more nor less than the pure grape-juice, neither fermented nor
distilled, but in its simple form. During the season, the fruit, which
grows in great abundance, is gathered, the juice pressed out, and put
into jars either of wood or earthenware, and placed underground for
future use. I obtained some, which I put into a bottle for the purpose
of bringing away, but after it had been exposed to the air a short time
it turned into a sort of vinegar. To the Kafir chief who took me in I
offered some whisky, and poured about half a wine-glass into a small
Peshawar cup, but before I had time to add water to it, the chief had
swallowed the pure spirit. I shall never forget the expression depicted
on his countenance. After a while all he could give utterance to was,
"We have nothing so strong."
Their arms consist merely of bows and arrows and daggers; a few
matchlocks of Kabul manufacture have found their way into the country,
but no attempts have been made to imitate them. At a distance of about
50 yards, with their bows and arrows they seldom fail to hit an object
smaller than a man. The string of the bow is made of gut. Their wealth
is reckoned by the number of heads of cattle (goats, sheep, and cows)
they possess. There are eighteen chiefs in all; selection is made for
deeds of bravery, some allowance also being made for hereditary
descent. Wheat is their staple food, and with the juice of the grape
they make a kind of bread, which is eaten toasted, and is not then
unlike a Christmas plum-pudding.
To resume the narrative: once again, unaccompanied by my two friends, I
left Chitral on the morning of May 23rd, and struck off from Urguch,
spending the first night at Balankaru, in the Rumbur Valley. The people
are the Kalash section of the Kafirs, inferior in appearance, manner,
and disposition to their neighbours situated westwards; they pay a small
tribute in kind to Chitral, and are allowed to retain their own manners
and customs. To Daras Karu, in the Bamburath Vale, famed for its pears,
I next proceeded; here also are Kalash Kafirs, and some Bashgali
settlers. The valley is very narrow, and the cultivation restricted
principally to terraced fields on the hill-slopes. Kakar was the next
march; beyond it no trace of habitation. After a short stay we proceeded
up the valley till dusk, and spent the first part of the night under
some rocks. All beyond was snow, interminable snow. Starting at midnight
for the head of the pass (the difference in elevation between our
night's encampment and the crest was 7,000 feet) it took us an hour to
do every thousand perpendicular feet. The view on the Kotal as the sun
was rising was a sight never to be forgotten; near and around us the
hills clad in white with different tinges of red showing, and clouds
rising in fantastic shapes, and disclosing to view the blue and purple
of the distant and lower ranges. I was very fortunate in having a clear
morning, as it enabled me to bring my plane-table into great use. As the
descent was very tedious, owing to the upper crust of the snow having
melted under the rays of the morning sun, we decided on adopting a
sort of "tobogging" system by sitting ourselves on the snow, raising
the feet, at the same time giving the body a reclining position; a
jerk, and then we were off, following in each other's wake, bringing
ourselves up every now and again by embedding our feet in the snow.
By this means we got down almost to the base of the hill in a very
short time, and on arriving at the Ludhe villages were well received.
Going out was abandoned, but whilst thus inactive so far as going
about went, my time was spent in examining closely into their manners
and customs, when an urgent message was brought from the Aman ul
Mulk, desiring me to return immediately, owing to some unfavourable
news that was abroad. Thinking of my two friends, whom I had left at
Chitral, being involved in some difficulties, I hurried back, only to
learn that the chief had sent for me on the paltry excuse of having
heard that the chief of Asmar and the Kafirs had begun their annual
quarrels. So once again was another opportunity of penetrating further
frustrated. During my absence on this trip that arch-fiend Rahat Shah
had arrived at Chitral from India. As he has quite the ear of the
ruler, all further chances of our getting on in the may of exploring
were at an end, and so we decided on returning to India _viâ_ Kashmir.
In return for the presents we had given Aman ul Mulk when we first
arrived at Chitral, he gave us others, and immediately threw every
obstacle in his power to prevent our getting away, and it was only on
refusing to accept his presents that we were supplied with carriers.
Starting on the 5th of June, on the fourth day we arrived at Drasan
(6,637 feet). The fort of Drasan commands the entrance to the Turikho
and Tirach valleys, whose waters meet a few miles north-west of the
fort. Both these valleys are very fertile; in the latter one, and just
before its junction with the former, are several yellow arsenic mines,
but the working of these is not encouraged by the present ruler. Gold
also, I was told, is to be found in the streams about Chitral; this
statement proved correct, as I was able to work up some with the aid of
mercury, and on having the ore tested by a goldsmith's firm in India,
it was pronounced by them to be 21 carat; but this washing is seldom
permitted, the reason assigned by the chief being that if once it were
known that Chitral produced gold, his country would be lost to him.
Mastuj (elevation 7,289 feet) is on the main or Chitral stream, and
commands the entrance to the Laspur Valley, which leads more directly
to Gilgit _viâ_ Gupis and Gakuch, and was the route traversed by Major
Biddulph. On reaching Gazan, we left the main route and followed up the
smaller one along a stream taking its rise at the Tui Pass (14,812
feet). The ascent to it is easy, but the descent exceedingly difficult,
a nasty piece of glacier having to be traversed, over which we were
unfortunate enough to lose two horses, and had several of our followers
severely frost-bitten about the feet. Two marches further and Gilgit
was reached, and from there in eleven double marches we arrived at
Srinagar, where my disguise was thrown off. To dwell on these last
stages of our journey would be merely repeating what has been so ably
handled by such authorities as Drew, Tanner, and Biddulph.
In conclusion, I would here record that whatever success has attended
this undertaking is due in a great measure to my faithful companions
and allies, Hosein Shah, Sahib Gul, and the Saiad.