The Story of the Malakand Field Force | Page 9

come and live in their valley. After dignified and diplomatic reluctance, he consented to exchange the banks of the Indus for those of the Swat. For some years, he lived in the green valley, and enjoyed the reverence of its people. At the time of the great mutiny, Said Akbar, the King if Swat, died, and the saint succeeded to the temporal as well as the spiritual authority. In 1863 he preached the Jehad against the British, and headed the Swatis and Bunerwals in the Ambeyla campaign. The power which the Sirkar so extravagantly displayed to bring the war to an end, evidently impressed the old man, for at its close he made friends with the Government and received from them many tokens of respect.
Before he died in 1870, he summoned his people around him and declared to them that one day their valley would be the scene of a struggle between the Russians and the British. When that came to pass he charged them to fight on our side. The saying is firmly fixed in the hearts of the tribesmen, and is associated with the memory of their famous priest, known to English minds chiefly through the medium of the "Bab Ballads."
His two sons are dead, but his two grandsons, [the Mianguls of Swat] both quite young, live on in the valley, and are the owners of the Ahkund's freeholds, which are in every section of the Swat country. They have very little political influence; but their persons and property are respected by the people and by the British for the sake of their grandfather, who sleeps in an odour of sanctity at Saidu, near Mingaora.
From the Malakand the signal tower of Chakdara can be seen eight miles away to the eastward. Thither the broad graded road runs like a ribbon across the plain. Seven miles from the Kotal Camp, it crosses the Amandara Pass, a gap in a considerable underfeature, which juts from the southern mountains. After this it turns more to the north and leads to the fortified bridge across the river. I invite the reader to remark this road, for it is historic. It is not only the route by which the Malakand Field Force was able to advance, but it is the very reason of their existence. Without this road there would have been no Malakand Camps, no fighting, no Malakand Field Force, no story. It is the road to Chitral.
Here then, at once, the whole vast question of frontier policy is raised. We hold the Malakand Pass to keep the Chitral road open. We keep the Chitral road open because we have retained Chitral. We retain Chitral in accordance with the "Forward Policy." I am thus confronted at the very outset of this book, which was intended to be devoted chiefly to the narration of military events and small incidents, with that wide political question, on which the keenest intellects in England are in doubt, and the most valuable expert evidence in India is divided. The reader must not think me pusillanimous or weak if I postpone the discussion of so great and controversial a matter till a later chapter, when I may perhaps enjoy a larger measure of his sympathy and agreement. After the story has been told, it may not be inappropriate to point the moral.
Prudence encourages procrastination. But while the consideration of the advisability of the retention of Chitral may be deferred, a description of the means is convenient, if not necessary, to the present chapter.
Nowshera is the railway base of the road. Thence we have followed it to Mardan and across the frontier. Here the new and disputed portion begins. Passing at first through the Lower Ranizai country, it climbs the Malakand Pass, descends into the valley beyond and runs thence through Upper Ranizai territory and Lower Swat to Chakdara. Here it crosses the Swat River by the fine suspension bridge which the fort guards. The three spans of this bridge are together nearly 1500 feet long. It was constructed in 1895, during the operations, in about six weeks, and is a very remarkable piece of military engineering. Beyond the Swat the road runs through the territories of the Khan of Dir, north and east to Sadu, an obscure village thirty-five miles from Malakand. This marks the end of the first section, and further than this wheeled traffic cannot go. The road, now become a camel track, winds along the left bank of the Panjkora River to within five miles of Dir, where it crosses to the right bank by another suspension bridge. Thence it continues to the junction of the Dir stream, along which it finds its way to Dir itself, some fifty miles from Sadu. Beyond Dir camels cannot proceed, and here begins the third section--a path practicable