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Presented to the
LIBRARY of the

UNIVERSITY OF TORONTO

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BANNIJ;

OUE AFGHAN FRONTIER.

Digitized by the Internet Archive

in 2008 with funding from

IVIicrosoft Corporation

http://www.archive.org/details/bannuorourafghanOOthoruoft

BANNU;

OUR AFGHAN FRONTIER

S. S. THORBURN,

INDIA CIVIL SERVICE,
SETTLEMENT OFFICER OF THE BANNtJ DISTRICT.

•?^

LONDON:
TRtJBNER & CO., 57 and 59, LUDGATE HILL.

1876.
All Rights Reserved.

HERTFORD :

FEINTED BT STEPHEN AUSTIN AND SONS.

PREFACE

In the spring of 1848, just twenty-eight years ago,
the late Sir Herbert Edwardes, then a young lieutenant
in the service of the East India Company, achieved in
a few months the bloodless conquest of the Bannu
valley — a valley studded with 400 village-forts, which
all the might of a military nation like the Sikhs had
failed to subdue, though for twenty years and more
they had made repeated efforts to do so.

Lieutenant Edwardes had been supplied with the means
wherewith to compel submission, or rather to attempt it,
in the shape of several Sikh regiments ; but happily his
personal influence and tact enabled him to accomplish his
task without resorting to physical force. The troops, as
well as the people they had been sent to conquer, saw
with wonder and admiration how difficulties, formerly
deemed insurmountable, disappeared in a few weeks
before the earnest enthusiasm of one Englishman. The
good work had hardly been completed, when the second
Sikh war broke out, and Edwardes hastened away with
what troops and levies he could collect to stem the
tide of rebellion by boldly laying siege to Multan.

Tl PREFACE.

At the close of the war, in which he had proved him-
self a heroic soldier and skilful officer, he went home on
furlough to find himself the lion of the hour. There
he devoted his leisure to the production of a book called
^' A Year on the Punjab Frontier ^^"^ in which he de-
scribed, in vivid and glowing language, the events of
1848-49 in the Punjab, and his own share in them.
This work is perhaps the best of its class ever yet
published on an Indian subject, and, owing to its
delightful sparkle and graphic scene-painting, bearing
the impress of reality in every line, its pages afford
charming reading to young and old alike, whether in-
terested in India or not. The very school-boyish vanity
and ingenuousness of the writer enhance the pleasure
of the reader, who sees the author before him as he
then was, a young officer, who had bravely and wisely
used a great opportunity, and who had gone to England,
fresh from the scene of his conquests, to find himself
made a hero of by his countrymen.

In Part I. of the following pages extracts are intro-
duced from Edwardes' book, which is now, I believe,
out of print ; and the previous and subsequent history,
social and political, of the Trans-Indus tracts of this
District are sketched. A short account is then given
of the revenue system as it was under the Sikhs, and
as it is under the British; of the primitive collective
form of property in land, which still survives in some
parts of Marwat; and of the Settlement operations
now in progress.

I have endeavoured to interweave with the narrative
some account of how rulers and ruled spend their lives

PREFACE. Vll

in this far-away corner of the British Empire, which
may, perhaps, prove not uninteresting to Englishmen
at home.

Part II. is devoted to an account of the customs
and folklore, the proverbs, ballads and popular tales,
the unwritten but fondly treasured literature of the
Pashto-speaking inhabitants of the District, from which
some insight into the thoughts and opinions which
govern their actions may be gained.

Let me now tell how and why this piece of patch-
work, which I am venturing to publish, ever came to
be written.

In 1872 I began the Settlement of this District, and
my duties as Settlement Officer ajfforded me great oppor-
tunities of studying the people, and caused them to be
ready to serve me in any way I desired. I then com-
menced making a collection of their proverbs for my
own pleasure, and, meeting with encouragement from
Government, the idea of having it published occurred
to me. With this intention I arranged the collection
as it appears in Part II. during the hot weather of
1874. Having done so, I felt that an introduction,
descriptive of the people whose thoughts and sayings
I had strung together, was required. Accordingly
when in camp during the cold season of 1874-75, I
wrote in odd hours of leisure the six chapters which
comprise Part I., and it was not until the last sheet
was laid aside, that the unconscionable length of what
had at first been meant to be a short introduction
dawned upon me.

Finally, possessing a number of Pashto stories, I

VUl PREFACE.

translated some of them, and wrote a chapter on
Pathan social life. As the subject was a dry one, I
adopted a narrative form, hoping by that means to
render the account less uninteresting than if no thread
of connexion had run through it.

As the book has been composed amidst the hurry
and wony of engrossing and constant work, I hope all
shortcomings will be pardoned, and that want of time
may be accepted as my excuse for having failed to
prune these overgrown pages.

For the accompanying map, my acknowledgments
are due to Colonel H. C. Johnstone, C.B., Bengal Staff
Corps, Deputy Superintendent of Survey, JS'orth-
western Frontier.

I have also to thank Henry Priestley, Esq., late Bengal
Civil Service, for having corrected the proofs of the
sheets printed in Pashto type.

The task of revising the work and seeing it through
the press has been kindly undertaken by my cousin.
Captain W. Stewart Thorburn, 41st Eegiment, to whom
will belong all the credit should errors be few.

S. S. THOEBUKN,

Settlement Officer, BannIj.

Edwardesabad,

Maij, 1876.

CONTENTS

PART I.

PAGE

Chapter I. — Geographical. Bannu and its Environs . . 1

II. — Bannu Independent and under Native Eule . 12

III. — Bannu under British Rule 42

IV. — The Muhammad Khel Rebellion, and its Lesson 65

V. — Times op Peace and Plenty 86

VI. — Land Revenue System — Tenures and Settlements 107

PAET II.

Chapter I. — Social Life, Customs, Beliefs and Superstitions

OF THE Peasantry 141

„ 11. — Popular Stories, Ballads and Riddles, . .171

Class I. — Humorous and Moral . . . .173

„ II. — Comic and Jocular . . . .192

„ IIL— Fables 217

Marwat Ballads 224

Riddles 228

„ III. — Pashto Proverbs translated into English . . 231

Begging 236

Boasting 238

Bravery 241

Class and Local 245

Co-operation 256

Cowardice 257

Custom 259

Death 260

X CONTENTS.

Chapter III. (continued) : —

PAGE

Enmity ......... 263

Family 267

Fate 269

Friendship 271

God 278

Good Looks 281

Good and Bad Luck 281

Goodness and Wickedness 285

Haste and Deliberation 288

Home 291

Honour and Shame 292

Husbandry, Weather and Health .... 296

Ignorance and Foolishness 308

Joy and Sorrow 312

Knowledge 316

Labour 319

Lying 322

Liberality and Parsimony 324

Man's Justice 330

Old Age • . . .332

Poverty 333

Pride, Self-conceit and Lame Excuses . . . 338

Selfishness and Ingratitude 342

Strength 344

Wealth . . . '. . . . . .348

Women 350

Unclassed, Ethical, Didactic and Miscellaneous . 361

„ IV. — The same Proverbs in Pashto .... 414

Appendix 475

PAET I.
INTKODUCTORY.

Being an Account of the District op BANNtJ, its People and
THEiE Rulers, Past and Present.

OUE AFGHAN FEONTIEE.

CHAPTEE I.

GEOGRAPHICAL. BANDIT AND ITS EKVIEONS.

Competition is now so keen, that any ordinary Engllsli-
man who aspires to a competence by the time he is fifty
has to spend the first twenty-five years of his life in pre-
paring for and passing examinations, and the next twenty-
five in one continuous grind of work, broken by the
occasional brightness of a holiday — at home a trip abroad
or to the sea-side ; in India a month in the hills or a run
to England, During those busy years his early bookish
acquirements are forgotten, and most of his general know-
ledge consists of a smattering, gleaned from periodicals
and newspapers hastily read in leisure hours.

If the bread-making Englishman at home has little unconcern of

. . busy Englishmen

spare time and mclmation to devote to pickmar up general i" England or

/^ ^ ^ ^ . . India in matters

information on subjects which do not interest him pro- °*Jfif tSeir^*^^
fessionally, his countrymen out here, with the exception p^°^^^^^°^^-
perhaps of those resident at the capitals, or the few always
at Government Head Quarters, have less. Climate, isola-
tion, the monotony of work, distance from any great

2 BANNU AND ITS ENVIRONS.

world-centre of thought and action, all combine to render
his mind more or less indifferent to matters which do not
directly concern him. The House of Commons, nay the
all-powerful British Public itself, are proverbially callous
on Indian subjects, and perhaps it is well they should be
so ; for when their interest is roused in any special case^
they, with the omniscience of ignorance, have the effrontery
to dictate what ought or ought not to be done, and always
cause mischief. Such pernicious interference was attempted
during the late Bengal famine, and again in the Baroda
poisoning inquiry. In the former case the home press
caused the expenditure of two or three millions more than
was absolutely necessary ; and in the latter the issue of fact
was prejudged, the Yiceroy's action condemned, and the
Gaek war's reinstatement demanded; and all this whilst
the Commission was still sitting. If home interest in
Indian affairs is to give rise to a system of hasty, unfair,
and presumptuous criticism, such as we have just had
specimens of in certain journals whilst the charges against
the Gaekwar were being investigated, total unconcern
would be preferable, and certainly less mischievous.
Ignorance of That the vast maioritv of people at home know little

Englishmen in , , . . 7

inSa ^^°"' about India is not surprising, if we consider for a moment
what a profundity of ignorance Englishmen in India often
display about the people and country in which their lot
happens to be cast for a few years. An example in point
was afforded by a relation of my own, whose corps was
stationed at Peshawar in 1868, and who, when he came
down the frontier on a mad-cap ride to visit me, actually
admitted he did not know whether the mass of the inhabi-
tants in the Peshawar valley were Hindoos or Muhamma-
dans — they were all " niggers " in his eyes, that was
enough ; and though he had once before crossed the Indus,
he never thought of inquiring what river it was, until, on
the second occasion, he happened to get a ducking in it.

BANNU AND ITS ENVIRONS, 3

Now, thouffh most of us possess an atlas and a geograpliy, Bannts a terra
yet not ten educated men in a hundred could state oif-hand
where New Granada, Trinidad, Manilla, and Yemen are,
and to whom they belong. I shall therefore take it for
granted that not one in five hundred, whether resident in
India or England, knows anything about such an in-
significant little place as Bannu, its environs, and its
inhabitants; and I shall proceed to describe both, begin-
ning of course " from earliest times," which will not
take long, as neither country nor people has any as-
certained ancient history to speak of.

The Punjab is divided into thirty-two districts, amongst
which, with reference to size, Bannu stands tenth on the
list. Its superficial area is 3786 square miles,^ which is
greater than that of any English county except Yorkshire,
and a little more than half the size of Wales.

The District, as formed in 1861, is divided by nature
into two valleys, nearly equal in size.

The western comprises that portion shown in the map Physical features

^ -^ ^ •*■ of western valley.

which accompanies this book as now occupied by Bannd-
chis,^ Waziri, Khataks, and Marwats, and is surrounded on
all sides by a wall of bare crumbling sand and limestone
hills, the height of which vary from about 2000 feet to
6000 feet above sea-level. The plain itself slopes gently

1 This is the result obtained from my survey, before which 3471 square
miles used to be the stated area. In it, however, the whole of " Pakkar " and
a strip of land running along the base of the Khatak Ni&,zai Hills were not
taken into account at all.

2 Until about three years back no two men spelt Indian names alike; hence
maps, gazetteers, guide-books, etc., were often unintelligible, and the postal
department had hard times of it. Many a well-known station, as, for instance,
JuUundur (Jalandar) was spelt in seven or eight different ways. At last, after
years of discussion, the "modified Jonesian" system has been prescribed,
tinder it all names, except those which have acquired a set spelling, e.ff.
Calcutta, Delhi, have to be transliterated according to a fixed method. This
system has been followed in this book. Though rational, it has its drawbacks,
for, when once accustomed to it, one is inclined to use it in spelling English
names and words, e.g. to write " Mai dir Sar " for " My dear Sir," " Narth-
briik" for "Northbrook," and in reading, too, the eye is apt to trip when it
meets a name not spelt phonetically.

4 BANNU AND ITS ENVIRONS.

from north to south-east, its highest level above the sea
being somewhat over 1300 feet, and its lowest just under
750 feet. To the north-east and east the hills are in
Khatak territory and within our border, as are those to
the south, and present no remarkable features to the eye,
beyond a weird grotesque appearance, when viewed from
near at hand, due to their abrupt rugged sides being almost
devoid of vegetation, and closely seamed with deep water-
courses. When looking at them, one feels as if in the
presence of the half-bleached bones of some enormous
carcase. This fancy has often come over me when taking
a bird's-eye view of the range called Nila E,oh (blue
mountain) from Shekhbudin, a conical hill, which rises
abruptly from the western extremity of that range to the
height of 4516 feet. Two thousand five hundred feet
beneath him the spectator sees this Nila Roh, stretching
out eastwards towards the Indus for well nigh thirty miles,
like the close-ribbed back of some huge antediluvian
monster. He can almost count every vertebra and rib.
The clayish colour of the mass, together with the solemn
stillness which reigns around, help to intensify his fancy.
Its boundaries. But to return to my boundaries. North, west, and south-
west all the encircling hills are in Waziristan, that is, " the
country of the Wazirs," independent territory, which its
inhabitants can boast with truth has never yet submitted
to the " proud foot of a conqueror." Of those hills only
two call for special notice. To the north, a stupendous
mass termed Kafirkot, that is, "infidels' fort," from its
fancied resemblance to one, and long supposed to be of
man's handiwork ; and to the west, the Gabar, so called
from its resemblance to the tumulus over a Muhammadan
grave, which rises with a comparatively easy ascent from
the Marwat plain to the height of 6378 feet, and which,
strange as it may appear, though only twenty miles south-
west of the^Bannu cantonments, has never yet been trodden

BANNU AND ITS ENVIRONS. 5

on by English foot. Beyond this first rampart of inde-
pendent hills, but connected with them, appear towards
the north the everlasting snows of the lofty Sufed Koh,
or, as Pathans call them, the Spinghar chain, both of
which terms mean simply " white mountain." The im-
petuous Kiirm takes its rise in them near Ghazni ; and after
entering the valley at its most north-westerly corner, and
fertilizing the tract occupied by the Bannuchis, travels
through the country of the Marwats in a south-easterly
direction, and pierces the hills at a point called Tang
Darrah, or "the narrow pass." Behind the Gabar appear
the peaks known as Pirghal (hoary thief), or Pirghar
(hoary mountain), the elevation of which is 11,583 feet,
and Shivi Bhar (10,998 feet), both belonging to the Siili-
man Eange, the mighty chief of which, the Takht-i-Siili-
m^n, or " Solomon's Throne," so familiar to every school-
boy, rises with clear-cut outline directly over the thick'
belt of low Bhattani hills, which run eastward from the
Pirghal to the Pezu Pass at the foot of Shekhbudin.

Yiewed from some coigne of vantage on this mountain, ^arwa?*'''^"^ ^
the approach of a dust-storm sweeping southwards over the
Marwat plain is a grand and impressive sight. At first
but a speck on the distant horizon, it rapidly elongates,
until it stretches from east to west — a mighty threatening
wall, about one thousand feet in height and thirty miles
in length. Nearer and nearer it comes phantom-like, its
rushing noise being as yet inaudible to the spectator. Now
one wing is pushed forward, now another ; nearer still :
and now the birds — kites, vultures, and a stray eagle or
two — circling in its front are visible, and one by one the
villages at the foot of the hiU are enveloped and hidden
from the eye: a few seconds more, and the summit of
Shekhbudin, till then bathed in sunshine, and sleeping in
the sultry stillness of the June morning, is shrouded in
yellow scudding clouds. Yanished is the grandeur of the

6 BANNU AND ITS ENVIRONS.

scene in a moment, and nought remains but a stifling be-
griming dust flying and eddying about in all directions,
penetrating everywhere. Outside nothing can be seen but
a darkness which can be felt, and nothing is audible but
the whistling of the wind and the flapping of bungalow
chicks ; but inside the lamps are lighted, and a quarter of
an hour is idly passed, until the storm, which generally
expends its fury on the hill- side, subsides or passes on.
formlrf "I^iSe. Cfeology tcUs US that long long ago, ages before the
Aryan race had commenced to spread east and west from
their cradle in the high plateaux of Central Asia, this
western valley was the basin of a lake, and continued so
until its soft sandstone barrier of hill gave way at Tang
Darrah, through which the treacherous Kiirm — treacherous
because full of shifting quicksands and subject to sudden
rises — now rushes impatient to lose itself a few miles
lower down in the waters of its mighty brother, the Indus.
Once an exit had been w^orked, the subsidence of the
lake must have been rapid, owing to the soft friable nature
of the rocks at Tang Darrah ; but many centuries must
have elapsed before the Kurm, and its tributary the Gam-
bila, had contracted their banks to their present narrow
limits. This supposition is supported by the fact that the
traditionary name of the country between these two streams
was for some time after the Bannuchi immigration had
commenced Daud, that is, marsh. This shows how re-
cently the richest part of this valley has been formed,
partly owing to the gradual degradation of the bed of the
Kiirm, and partly no doubt to the canals and drains which
the Bannuchis or their predecessors cut throughout this
marshy country.

The picture Edwardes drew of this corner of the valley
is too pretty to be lost. Here it is : —

Edwardes' pic- " I^ Spring it is a Vegetable emerald ; and in winter its many-
pioper.^*"""^ coloured harvests look as if Ceres had stumbled against the Great

BANNU AND ITS ENVIRONS. 7

Salt Kange, and spilt half her cornucopia in this favoured vale.
As if to make the landscape perfect, a graceful variety of the
sheeshum-tree, whose boughs droop like the willow, is found
here, and here alone ; while along streams, and round the villages,
the thick mulberry, festooned with the wild vine, throws a
fragrant shade, beneath which well-fed Syuds look exquisitely
happy, sleeping midway through their beads. Roses, too, without
which Englishmen have learnt from the East to think no scenery
complete, abound in the upper parts at the close of spring. Most
of the fruits of Kabul are found wild, and culture would bring
them to perfection : as it is, the limes, mulberries, and melons
are delicious. Altogether, nature has so smiled on Bannu, that
the stranger thinks it a paradise; and when he turns to the
people, wonders how such spirits of evil ever found admittance."

Beyond the northern border of this " vegetable emerald,"
which, extends along the left bank of the Kurm for a dis-
tance of nearly twenty miles, lies the Waziri and Khatak
Thai, a high unirrigated sandy plain, which gradually
gives place to clay and gravel towards the hills. With
seasonable rain it affords excellent pasturage, and repays
the labour of the husbandman with a heavy out-turn of
wheat and grain.

The southern portion of the valley is called Marwat after Marwat
its inhabitants. It is a vast treeless plain of undulating
sandy downs, merging to the west into a fringe of soft
loamy clay, furrowed, as with some giant's plough, with
numerous deep narrow water- courses, which converge
almost at the same point, in the Gambila, or lose themselves
before reaching it in the sand. Immediately under the
hills to the west this loamy soil is overlaid by a layer
of gravel, and smooth rounded stones, called by the
people " dozakhi kdnri " or " hell stones," owing to their
black scorched appearance, which have been washed
down from the hills during the long ages that have
elapsed since God said, " Let the dry land appear." It is
a country of wonderful contrasts. Seen in autumn or in a
year of drought, it appears a bleak howling wilderness, fit

BANNU AND ITS ENVIRONS.

The eastern
valley.

The Indus and
its vagaries.

home for the whistling heat-laden dust storm that often
sweeps across its surface in the hot months ; but seen in
late spring, if a few showers of blessed rain have fallen op-
portunely, it presents to the eye an interminable waving
sea of wheat, the vivid green of which gives place here and
there to streaks and patches of darker-shaded grain. The
outline of the distant hills is positively a relief to the eye
wearied from the monotony of the never-ending green.

Eegarded from the top of the Tang Darrah Pass, the
eastern valley presents a marked contrast to its western
neighbour. "When entering it from the Marwat side, you feel
that you are descending into a new country, for the general
level of Isakhel is considerably below that of Marwat.
Although, too, the dominant class of its inhabitants are
Pathans, and nearly related to the Marwats, they have
long since discarded their mother Pashto, which they
speak like foreigners, for the broken Punjabi dialect of
the hardy Jat cultivators of the soil. An amphitheatre of
hills known as the Salt Range to the east, and its Khatak-
Niazai branch on the west, of an average elevation of two
thousand feet above the plain, incloses this valley on all
sides but the south, to which it is open.

The broad-bosomed Indus, after a narrow tortuous course
amongst hills and mountains of more than one thousand
miles, bursts through a gorge of its own making in the
Salt Eange at the quaint old town of Kalabagh,^ and

Kfilabigh. ^ That is, "black garden," and sucli it was until (in 1841 I think) a cata-

clysm of the Indus swept half the town and its gardens away. It is an odd
little place still, containing 5131 inhabitants, and is picturesquely situated on
the right bank of the river, at the point of its debouchure from the Salt
Range into the plains. The houses rise one above the other on the hill-side,
nestling close packed in an abandon of dirt and confusion, amidst the glistening
carnation-coloured salt of the rocks. It has a municipality, and an old standing
grievance ; for as Government levies a duty of about eight shillings and four-
pence on every hundredweight of salt quarried in the Range, and as half the
town is built of salt and on salt, the people are fined heavily should they
attempt to eat their houses, and their cattle, when they loiter by the way in
order to lick the rocks or the house walls, are ordered to " move on " by stern-
visaged constables, whose mud- and salt-built sentry boxes are perched about
on every commanding knoll. Amongst the advantages of the position— for the

BANNU AND ITS ENVIRONS. 9

flows placidly through the valley in a southerly direction
for the first forty miles of its course. Immediately above
Kalabagh it is under a quarter of a mile in width when at
its highest flood ; but a few miles lower down, as if re-
joicing in its newly-gained freedom, and greedy for con-
quest, its breadth from bank to bank increases to ten
miles, and during the summer floods, when swollen by a
thousand torrents, and fed by the melting snows of the
Himalayas, its waters reach from one bank to the other.
The reader can easily conceive what a capricious tyrant this
mighty stream is, and how anxiously tens, nay hundreds
of thousands, who acknowledge it as the dispenser to them
of life and death, watch its annual rise and fall. From
the point of its final debouchure from the hills to Karrachi,
near which it discharges its waters from many mouths into
the Indian Ocean, the Indus travels about six hundred
miles, and has an average width during the flood season
of from six to twelve miles. The number of villages on
its banks, or in its bed, which are subject to its influence,
cannot be under two thousand five hundred, and the
average population in each is certainly over two hundred.
We have thus, at the lowest computation, no fewer than
half a million of human beings whose subsistence depends
on this river's vagaries. Within the last twenty years it
has ruined many of the once thriving villages of Isakhel
and Mianwali, by converting their lands into sand wastes
or engulfing them altogether ; whilst others it has
enriched with a fertilizing deposit, and raised their in-
habitants from the position of wretched cattle graziers,
struggling for existence, to that of prosperous peasant
proprietors. Its last freak in this district was to shift its
chief channel eight miles eastwards, a feat it accomplished

constables — not the least is, that from their high places they can admire the
domestic arrangements in houses beneath them. The people are used to it
now, and don't object.

BANNU AND ITS ENVIRONS.

between 1856 and 1864. In doing, so it submerged be-
tween seventy and eighty square miles of cultivated land
and seventeen villages. From this we may judge bow it
may have fared within the same period with the hundreds
of villages within its influence farther south.

S'L^sf "e7t The country lying right and left of its high banks has
an excellent soil of soft white and red clay, with a varying
immixture of sand, and slopes gently upwards to the foot
of the hills on either side. After every fall of rain, nume-
rous mountain torrents spread their waters in shallow
channels fan-like over the plain beneath, which is thus
supplied three years out of four with a sufficiency of irri-
gation for all agricultural purposes. The open country to
the south, being beyond the influence of these torrents, is
little cultivated, and, except in years of drought, resembles
the pictures drawn in books of an American " boundless
prairie " — a rolling sea of green sward sprinkled over with
shrubs and bushes, and covered in spring with flowers ; in
short, a pastoral paradise.

Three small corners of the district still remain to be

Bhangikhei. noticed: Bhangikhel, lying trans-Indus to the north of
Kalabagh, a wild mountainous tract of steep hills and stony
ravines, covering an area of 173 square miles, and in-
habited by a hardy race of Pathans, who claim to be of
Khatak descent, and who have supplied many a recruit to
the gallant little army which, under the designation of
''The Punjab Frontier Force," guards our trans-Indus
territories, and stands sentinel for India on its most exposed
and vulnerable border : Pakkar, a narrow strip of ridges and
depressions, occupied by a quiet industrious race of Awans,
which runs along the northern base of the Salt Range from
the left bank of the Indus opposite Kalabagh to Sakesar
(5010 feet), the highest hill in the whole chain ; and, lastly,
at the other extremity of the district, the little valley of
Mulazai, occupied by a Marwat tribe of that name, which

Pakkar.

Mtilazai.

BANNU AND ITS ENVIRONS. H

runs wedge-like into the Suliman Eange, and is only con-
nected with Marwat by a long narrow pass called Darrah
Bain, in which travelling is unsafe without an armed
escort, although it is daily patrolled, and protected by a
fort at its southern exit, and a chain of towers along the
line of road.

The above geographical sketch will I hope enable any
reader who has followed me so far to judge what Bannii
is by nature. I shall now endeavour to describe what man
has made of it.

CHAPTEE II.

BAKN"!/ II^DEPE:t^DENT Al^D TJISDEE T^ATIYE ETJLE.

Although it is more than two thousand years since
Alexander the Great lived and died, he has left us clear
and indelible marks of his conquests throughout all the
wide regions to which he carried his arms. The silver and
copper coins, the moulded bricks and figures, and other
panti^of whom autiquities found in the mounds of Akra, Islamnagar, and
werrcrS" clsewherc, attest his presence in this district, and would
alone be sufficient, were no other extraneous evidence
forthcoming, to satisfy us that the successors of his general
Seleucus ruled here until the subversion of the Graeco-
Bactrian kingdom, more than two centuries after Alexander's
death. The encroachments of the Indus itself, which has
been steadily undermining its left bank for the last eleven
years, annually disclose further proof of the permanence
of the Macedonian occupation of this country, or at least
of the influence of Macedonian art on its inhabitants ; for
as each year's floods subside, ruins, which had been buried
for ages past under twenty or thirty feet of superincum-
bent sand and gravel, are brought to the light of day, and
in and about them life-sized sculptured or moulded heads
and busts of the human figure, made of artificial stone, and
clearly of Grecian manufacture or imitated from the Greeks,

BANNU UNDER NATIVE RULE. 13

are found. *' Sikandar Badshah/' too, tliat is, "King Alex-
ander," is at the present day as great a popular hero amongst
the people as our King Arthur is among ourselves. Be-
tween Grseco-Bactrian and Muhammadan there is a blank
of one thousand years, which local traditions thus iill up.

" Then the idolaters took heart when they saw there was The gap of looo

years filled up by

no longer a ruler in the land, and strove amongst them- tradition.
selves for the mastery ; but the children of the tribe of
Badui seized on the citadel of Akra, and named it Sat
Ram, after their king. And they married and gave in
marriage, and waxed exceeding numerous, and there was
peace in the land for forty generations. But in a.h. 391
(a.d. 1001) the Emperor Sultan Mahmud marched from
Ghazni with a great host of the faithful, and took Sat
Ram, and destroyed it with fire, and slew all the unbelievers
with the edge of the sword, so that not one was left, and
the land was desolate for two hundred years."

Heaps of broken bricks, pottery, and calcined bones, and Buddhist ruins,
numerous Hindoo ornaments and idols, found at Akra, so
far confirm this tradition as to demonstrate that its destruc-
tion was sudden, complete, and by fire. Two old ruins —
both caUed by the people, as usual, Kafirkot or " Infidels*
Forts," the smaller perched on the summit of a hill at Mari,
on the left bank of the Indus, opposite Kalabagh ; and the
larger forty miles lower down on its right bank in the
Rattah Roh or Red Mountain— appear to have been fortified
Buddhist monasteries ; for, although they have not been
examined by any one competent to give an opinion, they
conform in appearance and style of architecture to other
ruins scattered about in the Salt Range and hills sur-
rounding the Peshawar valley, some of which have been
examined by antiquarians and pronounced to be Buddhist,
and we know that Buddhism flourished in many parts of
India for several centuries before and after the commence-
ment of the Christian era. The lower ruin is chiefly re-

14 BANNU UNDER NATIVE RULE.

markable for its good preservation, extent, and the stupen-
dous size of some of its stones still in situ in its walls, which
makes one wonder how they got there,
pathanimmigra- The ancestors of all the Pathan^ tribes now settled in the

tioo.

District immigrated into it from the West. Each tribe
represents a distinct wave of conquest, and was impelled
eastwards by the superior pressure of other Pathan races,
whose younger branches, finding home too narrow for
them, had, like bees, left the parent hive in successive
swarms, to seek out new resting places for themselves
either in the hills of "Waziristan or in the plains and
valleys of the Upper Derajat.
Order of descent The ordcr in which they descended from their mountains

from the hills. ^ *' ^

is as follows. The Bannuchis, who about five hundred years
ago displaced two small tribes of Mangals and Hanis, of
whom little is known, as well as a settlement of Khataks,
from the marshy but fertile country on either bank of the
Kurm. The Niazais, who some one hundred and eighty
years later spread from Tdnk (a tract of country lying at
the foot of the Takht-i-Suliman in the Derah Ismail Khan
District, in which they had settled some years previously) ,
over the plain now called Marwat, then sparsely inhabited
by a race which has left us nothing but their name, PotM.
The Marwats, a younger branch of the same tribe, who,

Who are^the i Writing of Pathans, it might be expected I should say something on the

Afghans . vexed question of their nationality and language ; but as " doctors differ " still

on both subjects, and I can say nothing new on either, I have refrained from
doing so. Suffice it to state here, that the idea of '"'■ Pasldo " being a Semitic
tongue is pretty well exploded, and the fight now rages round the question as
to whether it is derived from Prakrit-like Hindi or is of older and independent
origin. The race question is more puzzling, but the weight of evidence and
opinion is in favour of the traditionary account, namely that the Afghan nation
is of Jewish descent, and very probably the remnant of the " lost tribes." Tra-
dition, features, geographical position, and many peculiar customs obtaining
amongst tribes of purest blood, e.g. the Passover-like practice of sacrificing an
animal and smearing the doorway with its blood in order to avert calamity,
the ofi'ering up of sacrifices, stoning to death of blasphemers, the ^'Vesk" land
tenure, etc., — all support this view. Still many learned men, mostly those
however who have little or no personal acquaintance with Pathans, contend
that they are a distinct nation, having a separate and more or less traceable
history from the time of Herodotus downwards.

BANNU UNDER NATIVE RULE. 15

within fifty years of the Niazai colonization of Marwat,
followed in their wake and drove them farther eastward
into the countries now known as Isakhel and Mianwali,
the former of which they occupied, after expelling the
Awans they found there, and reducing the miscellaneous
Jat inhabitants to serfdom. Lastly, the Darweshkhel Wa-
zirs, whose appearance in the northern parts of the valley
as permanent occupants is comparatively recent, dating
only from the close of last century, and who had suc-
ceeded in wresting large tracts of pasture lands from the
Khataks and Bannuchis, and had even cast covetous eyes
on the outlying lands of the Marwats, when the advent
of British rule put a final stop to their encroachments. I
propose to follow the above order in giving a brief historical
sketch of each of the four great Pathan tribes of the District.
I shall touch very lightly on their distribution and internal
feuds and friendships until I come to a time within the re-
collection of every village grey beard, when I shall pause
to contemplate the picture of what they were on the eve of
British conquest, in order subsequently to view them as
they now are, after a quarter of a century of enforced peace
under a strong Government. It will be convenient to
adopt the simple style of narration in which the people
themselves relate their story, and which would bear almost
literal translation into idiomatic Pashto.

Now when the abomination of idolatry had ceased in the cause of expui-

'' sion of the Man-

land, it remained desolate for two hundred years, ^ until, in gf^u^tee^tT^^
the reign of Shahab-u-dm Ghori, it was peopled by a race <^^°*^y-
of true believers of the tribes of Mangal and Hani. They
lived in peace for many generations, until they forsook the
laws of the Lord and his prophets, and withheld tithes from

^ It may be said that this style of narration is Biblical, and its adoption
objectionable ; but I submit it is wise to use it where such a style so closely and
faithfully represents the diction of the people about whom I am writing that
if the narrative were translated word for word into their language, it would
be an idiomatic translation.

16 BANNU UNDER NATIVE RULE.

their Pir Shekh Muhammad. Then the holy Pir, seeing that
their ways were evil, was vexed in his heart, and called his
son, and said, " Go thou to the hill called Shawal, and say
to the sons of Shah Farid, * Come, and ye shall inherit the
land ; ' " and the young man rose up, and went and said,
"Come, for my father calleth you." Then the children of
Shah Farid, who was also called Shitak, were glad, for they
were sore pressed at the hands of men of the tribe Wazir, and
they girded up their loins, and with their wives and little ones
came down from the mountains, and camped at the mouth
of the pass called Tochi. Then their elders assembled to-
gether, and said, " Let us send three pigeons to the Man-
gals and Hanis, as a sign of what we shall do unto them."
Then they took three pigeons, and the first they left entire,
and the second they plucked of its wing-feathers alone ; but
on the third they left not a feather, and moreover they cut
off its head and feet; and they sent a messenger with them,
who said to the elders of the Mangals and Hanis, "The Lord
is wroth with you, for you have treated his Pir scornfully,
and he has delivered you into our hands ; if ye rise and flee,
even as this pigeon ye shall be safe ; if ye remain, ye shall
be maimed even as this one ; and if ye resist, ye shall be

Bannfidzais • »»

seize the country dostroved ovcu as this ouc. Then the Manuals and

for tnemselves *' ~

and settle in it. gauis feared exceedingly, and it happened unto them
as unto the pigeons. When the children of Khatak also
had been expelled, the Bannudzais divided the land
amongst themselves by lot.

Now Bannu was the wife of Shitak, whence his descen-
dants were called Bannudzais, and she had two sons. Kiwi,
which was the father of Miri and Sami, and Surani. The
share of the sons of Miri fell to the south, of the sons of
Sami in the middle, and of the sons of Surani to the north
and west. Now the name of the land was Daud, for there
was much water ; but the Bannudzais dug drains and sowed

Name changed QQ^Hy and Said, "Let us call this place Bannu, after our

to Bannu. ^ ' •*• '

Annexed to
Kabul.

BANNU UNDER NATIVE RULE. I7

mother, for it is fruitful, even as she was." And they
did so.

Then there was peace in the land for four hundred
years, and the people waxed great and multiplied, and
obeyed the commands of their priests. In those days holy
men, hearing there was plenty in Bannu, came there from
the west and the south — a vast multitude; but there was
room for them all.

After many generations Bannu passed from the hands of
the Kings of Delhi, and became a part of the kingdom of
Kabul ; but when the power of the king waxed faint, the
leaders of the Banniidzais raised their heads, and each said
in his heart, " There is no ruler in the land, lo, I shall make
myself chief! " And the people were perplexed, saying in
their hearts, " Whom shall we follow ? " So they divided
themselves into two parties, the " black " and the " white,"
and there was war in the land for many years. Then the
Wazirs saw there was strife and discord in Bannu, and aionl,^?n'sikhs
that the land was good, so they stretched their hands oa*B^ma!^ "^^^^
forth for the prey. There was sore trouble in those days,
but the cup of bitterness was not yet full, for a race of
infidels came from the east and harassed the land even for
twenty years.

"We shall leave the Bannuchis alone in their misery for
a little, a prey to disunion amongst themselves, with the
grasp of the savage Wazirs tightening round them, and
victims to the periodical depredations of a Sikh army, to
turn our glance southwards over the plain of Marwat, and to
cross the Kurm at Tang Darrah with the fleeing Niazais.

As the exodus of the Isakhel Niazais from their moun- settlement of

NiSzais and Mar-

tain homes and settlements in Tank was soon after followed ^^^^ ^ '^^^•
by similar movements on the part of the Marwats, and from
(the time of the seizure of Marwat by the latter until quite
[recently they were in a position of mutual antagonism, I
shall not give a separate account of each, as was at first

18 BANNU UNDER NATIVE RULE.

intended, but combine that of both into one continuous
narrative.

"When Niazai Lodi ^ had been gathered to his fathers,
and his children's children were advanced in years, the
men of the tribe of Ghilzai drove them from their homes
in the hills of Shalghar, over against Ghazni ; so they
journeyed south until they came to the plain which is now
called Tank. There they found rest, and their young men
became merchants and carriers, and their old men remained
at home with the women and little ones, and tended their
flocks and their cattle. ]S"ow the descendants of Marwat
Khan Lodi, who lived in the country round about Shal-
ghar, had a quarrel with the Ghilzais, because of a woman,
and the Ghilzais gathered together and defeated them with
a great slaughter, and took their country, and the Suliman
Khels live there unto this day. When the Marwats found _
they had not strength to contend against their enemy,
they descended likewise to Tank, and their brethren gave
them a quarter share in their lands.
Niszais take Now whcu Several generations had passed, and Behlol

Behi6ishah. Shah Lodi sat on the throne of Hindustan, it came to
pass that he saw many of the sons of Niazai as they
journeyed to and fro with merchandize, and they found
favour in his sight, for they were strong men, and fit for
war, and moreover they were Lodis of his own tribe.
Then many of them became his servants in his army. But
after some years had passed, Isa Khan, who was captain of
the host, eighth in descent from Niazai, became pufied up
with pride, and said in his heart, " Lo, who is the king
that I should any longer serve him ? *' And he rebelled and
was slain in the valley of Kashmir, he and many that were

1 I may here mention a habit, which is still retained by his descendants.

Lodis, when sitting at ease on the ground, tie the plaid or sheet, which they

ordinarily wear on the neck and shoulders, round their loins and knees, by

' which the small of the back gets a support. Except Khataks, I have never

observed any other natives doing so.

BANNU UNDER NATIVE RULE. 19

with him.^ But a remnant escaped, and fled back to Tank,
and took counsel with their brethren the Sarhangs, and
said, " There is a plain which lieth north of this ; it is al-
most a desert, but hath water, and the Pothis who dwell in
it are but a handful ; let us go there whilst there is time ; for
we are weak, and the children of Marwat are strong, per-
adventure they will attack us." The saying seemed good
to the elders of the tribes, so the order to march was given,
and they went, taking all that they had with them ; and
when they had journeyed for three days they came to the
bank of the Kurm river, below the country of the Bannu- NiSzais occupy

, 'TIP • •! • p Marwat in lattfr

dzais. Thev remained there lor one generation, until striie half of sixteenth

, , , century.

arose amongst them about the division of the land ; for the
sons of Isa Khan were many, and wished to take the land
nearest the river for themselves, and refused to cast lots.
Then the men of the family called Miar sent to the leaders
of the Marwats, saying, " The sons of Isa and Sarhang
have broken the laws of our forefathers in the division of
the land. Come and avenge this wrong. Are we not
brothers, and is not Lodi our common father ? '* Then the
Marwats were glad, and they came, a great host, with their
fighting men in front, and their women and little ones and
cattle and old men behind. The sons of Isa and Sarhang had
heard of their coming, and went out to meet them in the
passes of Pezu and Bain, but fled at the first onset, for the
Sarhangs were faint-hearted, and fought not as brave men.

^ This is the popular account and that given in the " Say dt-i- Afghani^'
but my investigations do not substantiate it. There was an Is&, Kh&,n killed,
as here narrated ; but he was not the progenitor of the Is&.khels. All Pa-
thans are full of race-pride, and their aspirations lead them into many errors,
which in process of time become accepted as facts. This is a common failing
of mankind in all countries. During this settlement, a Jat clan set up a claim
to a Pathan descent, and attempted to affiliate themselves to the Is&.khels.
The preparation of the genealogical trees of the agricultural classes in this
district was the cause of many and bitter disputes, which would have been in-
tensely amusing but for the serious honour-or-shame view taken of them by the
people concerned in them. A low-caste man born and brought up in a Pathan
country, if serving away from his home, invariably affixes "^Aa»" to bis
name, and dubs himself a Pathan. It goes down if he can talk Pashto, and his
honour proportionately goes up.

20 BANNU UNDER NATIVE RULE.

Marwats expel The Marwats marched into the heart of the land, and

Nifizais and drive •, , . i -rr / • i^ix -i

them eastwaids. niade their camp on the Jiurm river, and tne two sides
proposed a peace, but the sons of Isa were headstrong, and
said to those of Sarhang, "If ye acquit yourselves like
men, we shall prevail ; let us fight yet once again." So
they fought, and in the battle Maddi, the leader of the
Sarhangs, was slain. Then his tribe turned their backs
and fled ; and when the Isakhels saw it, they fled also, and
were pursued with a great slaughter, even to the Narrow
Pass (Tang Darrah). These events took place in the last
years of the reign of the King Akbar, and lived in the
minds of the Marwats, handed down from father to son
for many generations, until they were written down in
the book of the chronicles called Hay dt-i- Afghani.

So it came to pass that the children of Marwat possessed
the land, and named it Marwat after their forefather. Of
all the Isakhel not one remained in it but the house of
Miar ; and of the Sarhangs not one but the tribe of
Michankhel, who were God-fearing men. When they had
buried their dead, the Marwats counted out their tribes,
each under its own head, and the good lands which lay
along the banks of the river they divided by lot, according
Marwats divide *^ *^^ custom of their forefathers. Now the division by
Iraongstthem- lot^ was in this wisc : the land was marked ofi" in great
squares, and in each to every mouth a strip was allotted,
so that the share of the sucking-babe and the grown-up
man was the same. They left the lands which were far
from the river in common for their flocks and their herds
to graze on, as they had many cattle, and the country was
large ; moreover, they were not good husbandmen. At
the end of every eighth year, their elders used to meet
together and divide the river lands again ; and as they in-
creased and multiplied, the common lands also ; so they

1 The *' Vesh " custom will be described at some length in a later portion of
this book.

BANNU UNDER NATIVE RULE. 21

became skilful tillers of the soil, and spread over the face
of the country, and walked in the ways of their forefathers.

When the Nidzais, that is, the children of 'I'sa, Sarhanff, Niszai occupa-

* ' » &» tion of Isdkhel.

and Miisa, fled beyond the Kurm to the east, there was
discord in their camp ; but the Isakhel were strongest, and
took the best lands to the south. ^ "When they had ex-
pelled the Awans, and subjected the Jat tribes dwelling on
the Indus, Moolah Shekh Farid divided the land amongst
them into sixteen shares, and the descendants of the sons
of Isakhan, the Mammakhel, Badinzai, Zakkukhel, and
Abukhel received four each. The Sarhangs and Mushanis^
went north one day's journey, and settled on the right
bank of the Indus ; but the Ghakkars held the left bank
until the army of Ahmad Shah Abdali came from Khora-
san and destroyed Moazimnagar, their chief city, and drove
the remnant out of the country. Then many of the
Sarhangs, the Daud Khel, Tajokhel, Wattakhel and
others, crossed over and built themselves cities^ on the
other bank, and live there to this day.

Whilst the Sarhangs were establishing themselves on wazirs appear on
the left bank of the Indus, and Marwats and Khataks were
grazing their flocks and camels on the pasture lands north
of the Kiirm, or contending together for their possession,
a new competitor appeared on the scene, who soon after
became a dangerous foe to both, and robbed the faction-
distracted Banniichis of many a fair field. This com-
petitor was the Darweshkhel branch of a great pastoral
tribe, acknowledging a common descent from a progenitor

^ Before the Niazais, as a tribe, were driven east of the Kiirm into the
country now called Is&.khel, hut formerly termed Tarna^ that is, " aqueduct,"
owing to the number of canals in its southern parts, and still often so styled by
Marwats, a branch of the Ni&zais named Sumbal had spread from Marwat and
located themselves in the country. The Is^khels expelled them, on which
they settled in an alluvial tract in the bed of the Indus, and still reside there.

2 The descendants of Miisa, properly termed M<isi-&.ni, but corrupted into
Mtishknis.

^ Any large village, if one generation or more has passed since its founda-
tion, is talked of by the people as a '* Shahar " or " city." So, in the Old
Testament, the villages of Canaan great and small are called " cities."

22 -5^ ^^^' UNDER NA TIVE R ULE.

named Wazir, owing to which they speak of themselves
collectively as Wazlrs. The Darweshkhel branch was and
is divided into two chief sections, the Ahmadzais, or " sons
of Ahmad,'* great-grandson of "Wazir, and the l/tmanzais
or '* sons of l/tman," brother of Ahmad, and each of these
sections is sub-divided into numerous Khels or clans. They
had long inhabited the hills forming the western boundary
of the valley ; and many of their camps had, since early in
the eighteenth century, been in the habit of descending
in the cold weather, and pasturing their flocks and herds
in the plains below. Let us hear and learn their story,
how from occasional visitors they became permanent occu-
piers of the lands they now possess. I shall leave them to
tell it themselves, for it is simple and true.
How the Wazlrs " C)ur homcs are in the everlasting hills from Spinghar
ann . ^^ Takht-i-Suliman. In them our ancestors lived grazing
their flocks, carrying salt and plundering the Kdfilahs
which journeyed through their defiles, a simple people,
happy and content to spend their lives as their forefathers
did before them. As time went on our numbers increased,
and our camps descended in the winter time to the plains,
but returned again in summer. This was our custom for
many years, until, five generations ago, the Bakakhel and
Janikhel seized the Miri grazing lands beyond the brook
Tochi, and the weakness of the dwellers in the plain be-
came manifest to our eyes. In two generations more the
Muhammad Khel had taken much stony land from the
Daudshah ; and not many years after, the other Ahmadzais
began to occupy the Thai north of the Kurm. In those
days we had many stout battles with the Khataks and
Marwats, but the Banniidzais were weak and cowardly.
After that the Sdhiblog came and took the whole country,
and though we had never paid tribute, neither to the Kings
of Delhi nor of Khorasan, we bowed our heads and sub-
mitted to be taxed. We are their subjects in the plains,

BANNU UNDER NATIVE RULE. 23

but every man is free in the hills, in which he has no
master save God. Our strength is not as it was, for we
are divided amongst ourselves, and our young men turn
up the soil to sow it, and build themselves houses, and love
ease instead of the sword and shield and matchlock. Our
old men tell us that the time is not far distant when the
hills shall know us no more, for the Mahsiids are strong
and press round Shawal ; and though we have numbers on
our side, our young men will not fight, for their hearts are
in the plains with their fields. As yet we have preserved
our honour, but God knows how it will be in the future."^

The connexion of the various little strufffflinar commu- Connexion of in-

°° ° , habitants of

nities described above with the outer world may be told in Banna with the

•^ outer world,

a few lines. Situate on the confines of two great empires JfeTM^LdKabui.
— Persia and Hindustan — neither of which was ever strong
enough to reduce the mountain tribes of Afghanistan to
submission, the Trans-Indus portion of the District owed
but a nominal allegiance to either. The ready asylum of
neighbouring hills, which afibrded shepherd and cultivator
alike a sure and safe retreat, must have often bafiled all
attempts on the part of the imperial tax-gatherer to levy
tribute or revenue from the people by force, while the
sparseness of the population and the remoteness and in-
significance of the valley caused his visits to be few and
far between. Cis-Indus, an open country inhabited by an
industrious and un warlike race, invited rule ; accordingly
we find that Ghakkar feudatories of the Great Moghal,
except in times of insurrection and disturbance, which
were not infrequent, held sway there until, towards the
middle of last century, the hosts of Nadir Shah and

^ The Darweshkhel, on retiring each hot season to their hills after the
cutting of their spring crops in Bannti, organize a summer campaign against
their enemy, the Mahsuds, fight for three or four months, and then return to
Banuu. For some years past they have invariably been beaten, and are losing
territory. The defection of the H^thikhel clan from the league against the
MahsMs— and this clan can put 800 fighting men into the field — has quite
turned the scales against the iJarweshkhel.

24 BANNU UNDER NATIVE RULE.

Ahmad Shah Durrani swept like irresistible torrents
through the land, to destroy for ever the last phantom of
royal authority in the sack and massacre of Delhi.
Sratu'^l!"""^ In 1738 a portion of Nadir Shah's army, on its way to
invade India, entered Bannti by the valley of Dawar, and
by its atrocities so cowed the Bannuchis and Marwats as to
extract a heavy tribute from them. Ten years later a Dur-
rani army, under one of Ahmad Shah's generals, entered the
valley by the same route, and crossing the Indus at Kala-
bagh, drove the Ghakkars, who still ruled in the Cis-Indus
tracts of this District, owing nominal allegiance to the
Emperor of Delhi, out of the country, and razed Moazzim-
nagar, their southern capital and stronghold, to the ground.
For the next seventy years Ahmad Shah and his successors
to the throne of the newly- created kingdom of Kabul main-
tained a precarious hold on its Eastern Provinces, amongst
which was this District, collecting tribute in the western
valley by an army sent periodically to extort it at the
sword's point, and in the Eastern through local chiefs, to
whom a large share was remitted as the price of their good
will ; but with them, too, the presence of royal troops was
often required to overcome them and their clansmen into
obedience. As the King's authority grew weaker, that of
his vassals in his Eastern or Indus Provinces grew stronger,
until one by one each declared himself independent, and
commenced to make war on his neighbours, only to fall an
easy prey a few years later to the devouring Sikh. In the
general scramble for territory which commenced early in this
century amongst those quondam vassals, but now indepen-
dent princes, JSTawabHafiz Ahmad Khan of Mankera managed
isakhei annexed to auucx Isakhel and part of the Cis-Indus tract as well ; but
Mank6r5. in 1822 he resigned the latter to the Sikhs, after standing

a short siege in his fortress of Mankera, prudently declining
further contest with Panjeet Singh, " the Lion of the Pun-
jdb.*' With a keen eye for his own aggrandizement and

BANNU UNDER NATIVE RULE. 25

coining events, this prudent ]N"awdb had, three or four years
before his withdrawal to Trans-Indus, taken advantage of the
distracted state of Marwat to assist one of the two factions ^*^'■^^<^ *^«o **-

vixt,i/x«,v^ tacked and over-

into which that country was divided. The " black " ^ '^^•
faction had lately gained a decided superiority over the
" white," which latter in its distress was unpatriotic enough
to call in foreign aid. The Nawab of Mankera despatched
his troops, accompanied by a revenue collector named
Diwan Manak Rai, and with their assistance the " whites '*
overthrew the " blacks " in a pitched battle at a place
called Lagharwah near the Torwah torrent, on which the
wily Diwan informed both that his master had ordered him
to take possession of the country for himself.^ From that
date Marwat lost its independence, and for the next four
years the Nawab*s troops each spring, when the crops were
ripe, ravaged the lands of the ^'blacks," and extorted a
large share of the produce from the " whites." On one
occasion the Diwan had the temerity to advance to Akra in
the Bannu valley, and requisition the maliks or village
head men for supplies and tribute ; but they shut themselves
up in their villages, and defied him and his master, on
which the disappointed Diwan had the discretion to retire,
vowing future vengeance. His departure was hastened by
the loss of half his baggage camels, which had been cleverly
cut ofi" when out grazing, and of several men who had in-
cautiously ridden within matchlock range of one of the
Bannuchi village forts, which, like hornets' nests, dotted
the valley.

The Nawab annexed Isakhel in 1818, and overran The sikhs appear

■\ir • 1 ^ n • 1 1 p 1 on the scene.

Marwat m the loUowmg year, but was not left long to
enjoy the fruits of either conquest by the insatiable Ranjeet

1 Division of Marwat into two great factions dates from ninety to one hun-
dred years back. Party feeling is as strong now as ever, and it is very im-
portant that a deputy commissioner should know to which side the head men
of the country belong.

2 See the ballad on this event, Part II. Chapter II.

BANNU UNDER NATIVE RULE.

Eesistanee
possible for
Banniichis,
impossible for
Marwats.

Singh, who had no sooner gained the Indus for a frontier,
than he determined to advance it to the Suliman range
itself. In 1823 he crossed the Indus at the head of a large
force, marched through Isakhel and Marwat without op-
position, and pushed on to the outskirts of Bannu. After
a stay of a month or two, he retired without attempting to
plant a garrison in the country at all. For the next twelve
or thirteen years the troops of the Derah Nawab and of
Maharajah Ranjeet Singh harried the Marwat plain altern-
atively, until, in 1836, the Nawab's short-lived semi-inde-
pendence was finally extinguished, and the Sikhs had it all
to themselves. The Marwats never ofiered any combined
resistance to the Sikhs, but on each visitation either fled
to the hills, carrying their flocks and herds with them, or
remained and paid what they could of the " Kalang " or
arbitrary money and grain assessment put on each village
or Tappah.

Resistance would have been useless, as their villages
were mere collections of huts constructed of twigs, osiers,
and reeds, either open or encircled with a thorn hedge.
Not so the Bannuchis, who from 1823 to 1845 were every
second or third year invaded by a large Sikh army, which
never entered their valley without fear and trembling ;
and although it generally succeeded in squeezing out of
them a considerable revenue, never quitted it without
having suffered severe loss at the hands of some stout
rebel. Thus on one occasion Malik Dilasa Khan, head
of the Daudshah Tappah, stood a siege of several days
in his mud fort, and repulsed the Sikhs after inflicting
upon them a loss of over two hundred men.^ Now the
Bannuchis as a tribe were a nation of cowards compared
with the Marwats ; but they had nearly four hundred com-
pact villages, each a fort in itself, surrounded by a thick

See the fragment of the ballad celebrating his victory infra.

BANI^U UNDER NATIVE RULE, 27

mud wall, strengthened with numerous towers, behind
which they fought well. Added to this they were adepts
at night assassination, and on the entrance of the Sikhs
into their little Pandemonium, they by common consent
suspended their own feuds for the time, called their "Waziri
foes " brothers," and attacked with one accord the Kafir
(infidel) enemy whenever they could with safety to them-
selves. From first to last no attempt was made to occupy
the valley permanently, and in open Marwat even it was
not until 1844 that a fort was erected, a Sikh garrison
located in it, and the country consigned to the tender
mercies of a Kardar or revenue collector.

It was far otherwise in the eastern valley, where no theeastemvaSr
serious opposition had ever been experienced by the Sikhs.
Their connexion with the Cis- Indus portion of that
valley commenced towards the close of the reign of Timur
Shah, the feeble son and successor of Ahmad Shah, the
celebrated conqueror of Delhi and destroyer of the Mah-
rattas. Before Timiir Shah's death, which occurred in
1793, the Sikh troops had on several occasions overrun the
greater part of Mianwali, and levied contributions and
tribute from its villages; but it was not until after the
fall of Mankera (1822) that it was completely annexed and
settled. The Trans-Indus portion, that is, Isakhel, con-
tinued subject to the Nawab of Derah until 1836, when it
was formally incorporated into the Sikh kingdom ; but for
the ten or twelve years preceding that event, the Nawab's
sovereignty was more shadow than substance ; for in their
expeditions to Marwat and Bannu, the Sikhs used to march
through Isakhel whenever they required it as a highway,
and treated the Nawdb and his government with scant
courtesy.

Soon after the close of the first Sikh war, the Council of ^<^^»,T^.^^'^^s'

' expedition to

Regency, which had been appointed, under the control fp^^gofisl;
of a British Resident, to administer the Punjab during the

28 BANNU UNDER NATIVE RULE.

minority of tlie Maharajah Dhuleep Singh, drew the
attention of their adviser, the late Sir Henry Lawrence,
to what they were pleased to term the " outstanding
revenue " of Bannii. After due inquiry into the state
of affairs in that quarter, the Resident sanctioned the
despatch of a strong Sikh force, accompanied by a British
Officer, to compel payment if necessary, but if possible to
" conciliate the Bunnoochees (Bannuchis) : to subdue them
by a peaceful and just treaty ; and reduce the nominal
revenue, which was never paid, to a moderate tribute in
acknowledgment of sovereignty." ^ The British Officer
selected to accompany the force was Lieutenant Edwardes ;
but as the cold season had well nigh come to an end before
his army crossed the Indus, he, after a short stay of six
weeks in the valley, retraced his steps to Lahore, arriving
at that capital in May, 1847. Although but little revenue
had been collected, the expedition was by no means barren
of important results, as a thorough reconnaissance of the
country had been made, discipline and obedience had been
forced on an unruly soldiery, and a suspicious people had
learnt to place confidence in the authority and good faith of
an Englishman. In the cold weather of the following
year (1847-8) Edwardes returned, and crossing the Kurm
at Lakki, marched up its left bank into the Waziri Thai,
and was joined by a column from Peshawar, under Lieut.
Taylor, at a placed called " The Wells," a bleak wild spot
in the very heart of the Thai or prairie-like upland, which,
with its inhabitants, Edwardes thus describes (pp. 53-4) : —
Waziri Thai de- " ^^^^ ^^^ ^^ a paradise to the Waziri tribes, who, expelled
Edwa^deJ. ^^^ ^^^^^ ^"^^ ^^°^y ^^^ pine-clad mountains by the snow,

yearly set before them their flocks of broad- tailed sheep and
goats, and strings of woolly camels and curved-eared horses, and
migrate to the sheltered plains of Bannu. Here they stretch
their black blankets or reed mats on the bare earth, over two
sticks set up like the letter T, the four sides draggling on the

^ Edwardes' A Year on the Punj'db Frontiery page 17.

BANNU UNDER NATIVE RULE. 29

ground, or fastened with a stone if the wind gets high. Under
this miserable shelter huddle men, women, and children, afraid
neither of the rain's cold nor the sun's hot beams, and in happy-
ignorance of better things. From the corner of the tent the shaggy-
muzzle of a hill sheep-dog peeps out, and watches over the
tethered donkey and sick goat left at home with the woman
while the flocks are out at graze. Tall and stately as a pine,
the daughter of the mountains stands at the tent-door in her
indigo-dyed petticoat and hood, smiling on the gambols of her
naked brats, or else sits down and rubs out corn for her lord
who is a-field. The men, stout, fierce, and fearless of man or
beast, and clad in shaggy cloaks of brown camel's hair, drive out
the herds to feed, and with long jazail in hand, and burning
match, lie full-length along the ground, and listen for strange
foot-falls on the horizon. Should an enemy approach, the dis-
charge of a single matchlock would be heard over the whole
plain, and summon thousands of the tribe to the point where
danger threatened or plunder allured. Such were the people
whose gipsy-like encampments strewed the Thai at the time I
speak of."

The year before, Edwardes had made a fast friendship
with Swahu Khan, chief of the Spirkai Wazirs, in com-
pany with whom he was now able to roam about unmo-
lested amongst the W"aziri gipsy-like encampments which
dotted the plain in all directions. Near one of them an
incident occurred curiously illustrative of the place and
the times, which Edwardes tells in his happiest vein
(pp. 58-9):-

** At Swahu Khan's approach, a wild creature, all rags
and gestures, rushed out, and embraced his knees, with many The scholar— an
welcomes in Pashto, which he instantly turned into bad Persian ^^^^
when informed who I was. This prepared me for the announce-
ment which followed, that he was the ' Akhoond,' or scholar of
the place ; but as 'he had run out without his turban, I could
not help smiling to see the scholar's skull scored all over with
sabre cuts. He invited us all to stop and dine, and smoke a
chillum ; but as I insisted on proceeding, he made a last request,
that ' if ever I reduced the valley of Bannu, I would recover
for him a certain long musket, which a Marwati had taken as
spoil, after killing the Akhoond' s father in a raid, and then sold

30 BANNU UNDER NATIVE RULE.

to a Bannuchi, named Shah Abhas, for sixteen rupees, though*
(and this he whispered in my ear) * it's worth forty ! '

" I may as well mention here that I did not forget the
Akhoond's request ; but long afterwards, when all opposition had
ceased in Bannu, discovered Shah Abbas, redeemed the paternal
firelock, which was indeed a long one, and had it duly conveyed
to the delighted * scholar ' of Kamar.

" As Swahu had reported, Kamas proved to be a kos distant
from the water, which the villagers procured from deep wells in
the dry bed of a ravine behind the hillocks ; and we met hundreds
of the women going backwards and forwards, with donkeys laden
with water-skins. I observed some of the donkeys with cropped
ears, and was told that this was a fine levied on them for stray-
ing into a neighbour's field.

*' The drudgery of the household, and much of the out-door
work, is done in this country by the women ; and a poor Pathan
counts his wives and female relations as so many labourers on
his estate.

'*The girls were all laughing round the wells, and did not.
seem to have any Asiatic prejudice about concealing either their
faces or ankles from a Faring!, but good-naturedly ran up to me
with water, as the only thing anybody could seek in such a place,
and were very much vexed that I did not empty a small pitcher."

As soon as the junction with Taylor had been effected,
Edwardes crossed the Kurm, and pitched his camp at
Jhandukhel in Bannu Proper. By that time all the chief
Bannuchi Maliks had come in and tendered their submis-
sion, and were with the camp, busy watching the course of
events and each other.

Edwardes writes at page 116 of his book : —

**!N'othing could exceed their (Bannuchi Maliks) simple astonish-
questions. ' ment when they first came in, at every object they saw in my posses-
sion. They believed ray watch was a bird, and called the * tick'
its song. As for the perambulator with which I measured the
marches, they beheld it with perfect awe, and asked me if it was
true that it threw itself down on the ground at the end of every
mile to let the man who guided it know he had come that dis-
tance? One chief wanted to know whether it was true that
English people could not tell lies ; and appeared, from his look
of commiseration, to attribute it to some cruel malformation of

BanniichI

BANNU UNDER NATIVE RULE. 31

our mouths. Another inquired whether it was really true that
when I was young I had read books for twelve years uninter-
ruptedly, without sleeping?"

Though the chiefs were in, their spiritual advisers, the
Sayads and Uluma, that is, the " holy and learned classes,"
were not. I shall leave Edwardes to introduce them and
the other inhabitants of the valley to the reader, omitting
passages here and there in order to condense his account
as much as possible, and spelling vernacular proper names
according to the system of transliteration I have myself
adopted (Chapter II. p. 70 to end of chapter) : —

'* The Bannuehis, or, as they generally style themselves Edwardes'

' ; JO J J account of the

Bannuwals, are bad specimens of Afghans. Could worse be said Banntichis.
of any human race ? They have all the vices of Pathans rankly
luxuriant, the virtues stunted. Except in Sindh, I have never
seen such a degraded people. Although forming a distinct race
in themselves, easily recognizable, at first sight, from any other
tribe along the Indus, they are not of pure descent from any
common stock, and able, like the neighbouring people, to trace
their lineage back to the founder of the family,^ but are descended
from many different Afghan tribes, representing the ebb and
flow of might, right, possession, and spoliation in a corner of the
Kabul empire, whose remoteness and fertility offered to outlaws
and vagabonds a secure asylum against both law and labour.
The introduction of Indian cultivators from the Punjab, and the
settlement of numerous low Hindoos in the valley, from sheer
love of money, and the hope of peacefully plundering by trade
their ignorant Muhammadan masters, have contributed, by inter-
marriage, slave -dealing, and vice, to complete the mongrel
character of the Bannii people. Every stature, from that of the
weak Indian to that of the tall Durrani ; every complexion, from
the ebony of Bengal to the rosy cheek of Kabul ; every dress,
from the linen garments of the south to the heavy goat- skin of
the eternal snows, is to be seen promiscuously among them,
reduced only to' a harmonious whole by the neutral tint of
universal dirt.

^* Let the reader take this people, and arm them to the teeth ;

^ They do trace their descent from a common ancestor, as was shown a few
pages back, but the descendants of numerous later settlers from Pesh&.war,
Khatak, and Kabul are now generally termed Banniichis also.

big income.

82 BANNU UNDER NATIVE RULE.

then throwing them down in the beautiful country I have de-
scribed, bid them scramble for its fat meads and fertilizing waters,
its fruits and flowers ; and he will have a good idea of the state
of landed property and laws of tenure, as I found them in 1847.

** Owning no external allegiance, let us see what internal
government this impatient race submitted to : in truth none.
Freed from a king, they could not agree upon a chief; but every
village threw a mud wall around its limits, chose its own Malik
(master), and went to war with all its neighbours. . . .
The Malik axidi "It wiU easily be understood that many of these forts would
be too weak long to maintain entire independence, and accordingly
above the Maliks of single forts soon rose up Maliks of four or
five; and these contending, the victors became Maliks of ten,
twenty, or thirty. . . . The head of each Tappah was not
* born to greatness,' but 'achieved' it. Either he became so by
being the greatest landowner, or the wisest in council, or the
most terrible in fight. In short, he owed his chieftainship to
influence, not blood or right, and his sons after him succeeded
only to the same privileges on the same conditions.

*' Hence most likely it is that the chiefs in Bannu, instead of
being called ' Khans,'' as in other parts of Afghanistan, are called
Malihs, which means simply masters.

" Once elevated to that position, they then exercised the same
authority as ' Khans ' in other tribes, and their state and conse-
quence was maintained as follows : —

'* Every ' Zamindar,' or land owner, paid to his Malik one-
tenth of the produce of his fields in kind ; and this tithe of the
whole year's produce was called the Malikdz, or Malik's share.
The chief either collected it in his own barns, or, if too idle, as
was commonly the case, farmed it to a Hindoo (and, it may be
safely added, was remorselessly cheated in the calculation).
When realized, the tithes did not become absolutely the chief 's
private property, but formed a fund whence all public charges
were defrayed ; and out of it the high mud walls around the
fortified villages were repaired, the canals and water-courses
kept open, arms and ammunition purchased, the pilgrim feasted
on his holy progress, the neighbour, saint, or stranger hospitably
entertained, the beggar relieved, and the song of the wandering
minstrel rewarded. At the end of the year, if there was any
surplus left, it became the chief's private property ; but if there
was any deficiency, he was expected to defray it out of his own
resources.

BANNU UNDER NATIVE RULE. 33

** In addition to the tithes, the only other revenue which the
chief derived was from a few taxes levied on the wretched
Hindoos in the town ; such as a per-centage on all sales, and a
fee for permission to marry.

** The Malik might have land of his own, inherited, purchased,
or seized, and thence derive a large private fortune ; but the
above are the only public revenues he enjoyed in his capacity of
chief, and their whole amount would not perhaps average
more than £200 per annum. . . .

" Such were the rude and roughly extorted privileges of the
few who had the savage strength to rise above their fellows in
Bannu j such the surly homage which the Bannuchi, who brooked
not the yoke of Kabul or Lahore, paid amid all his licence to
the great necessity of man's fallen nature — :to be ruled.

** Some dozen and a half of chiefs had enjoyed these baronial
rights for several years when I first went to Bannu, and no one
of their number seemed to be able to ' annex ' another Tappah to
his own. But petty aggressions were continual, and the power
of every Malik was liable to constant fluctuation from the de-
crease or increase of his influence among the landowners of his
own Tappah. For instance, a dependent of Mir Alam Khan in the
Tappah Mandan would take offence and fly to the fort of Dilasah
Khan in Tappah Daud Shah, and the fugitive, under any cir-
cumstances, by Pathanaki, or the custom of the Pathan nation,
must be hospitably received and admitted. And if Dilasah
Khdn felt himself at the time (as boys say at school) able to
thrash Mir Alam, he would jump into his saddle, summon his
followers, and ride out towards that Malik's fort, where, standing
at a safe distance, so as not to be shot during the conference, he
would lustily shout out for his neighbour to appear upon the
wall, and give up the wife and chattels of his runaway follower ;
and if this demand was complied with, out of inability to resist,
Dilasah Khan would thenceforward receive the chieftain's tenth
share of the produce of his new vassal's land, albeit not in his
own Tappah. On the other hand, if Mir Alam was stronger
than Dilasah, the wife and children, and chieftain's tithe, would
all remain in possession of the former ; and on this the fugitive,
disappointed of revenge, would cool down, sue for permission to
return, and be either reinstated on payment of a fine, or else
murdered, and his lands confiscated, according to the circum-
stances of the case, and the good or ill humour of Mir Alam at
the moment.

34 BANNU UNDER NATIVE RULE.

"These fluctuations of power, however, had, at the time I
speak of, ceased to be of any great consequence. The ambition,
violence, and influence of the few, and the requirements and en-
durance of the many, had mutually found their level in the
distracted valley; and the result was, as already stated, that
several years had come and gone, and still seen the twenty rich
Tappahs of Bannu pretty equally divided among seventeen or
eighteen chiefs,
patties* ^'^ **But more securely to preserve this status, and check each

other's personal ambition, a political division was resorted to,
still more remarkable than the territorial one already related.
The chiefs of the twenty Tappahs divided themselves into two
giindis or factions, the leaders of which were the most influential
men at the time on either side. "When I went first to Bannu,
Sher Mast Khan, of Jhandiikhel, was at the head of one gundi,
mustering nine thousand fighting men, and Jafir Khan, of Ghori-
wala, at the head of the other with six thousand.

"This division stood to the whole of Bannu in the lieu of
government. If any one who * marched ' with Sher Mast Khan
was injured, and refused redress, by one who 'marched' with
Jafir, he instantly reported it to the head of his gund'i, who called
on the head of the rival g-iindi to do justice, and in case of refusal,
beat his drum and proceeded to appeal to arms.

" Again, if a man was ill-treated in his own giindk, and his
chief did not see him righted, he crossed over in dudgeon to
*the opposition benches,' with his matchlock and powder, and
claimed the full rights of citizenship.

" Bannu is proverbial, even among the quarrelsome tribes of
the Trans-Indus, for its family dissensions ; and at the time I
speak of, there was scarcely a Malik in the whole valley who
was not very much embarrassed and kept in check by having a
son or a nephew at variance with him and enlisted in the ranks
of the opposite faction.

"In the event of any enemy attacking Bannu from without,
the two gundks laid aside their private differences, and with the
whole strength of the valley resisted the common enemy. And
this was the one solitary occasion on which there was any unity
in Bannu. The Bannuchis were literally never at peace unless
they were at war ! . . . .
other occupants << But the Banniichis do not constitute the entire population of
' Bannu, and the reader would have a very imperfect idea of its
people and social state if I omitted to mention three classes of

BANNU UNDER NATIVE RULE. 35

men whose influence materially affects the valley. These are
the Uluma or religious characters, the Hindoos, and the Wazfri
interlopers.

" A well-educated man will, in all probability, be religious, The uiuma
but an ignorant one is certain to be superstitious. A more fearneddass
utterly ignorant and superstitious people than the Eannuchis I
never saw. The vilest jargon was to them pure Arabic from
the blessed Koran, the clumsiest imposture a miracle, and the
fattest fakeer a saint. . . . Far and near from the barren and
ungrateful hills around, the Moolah and the Kazi, the Pir and
the Sayad, descended to the smiling vale, armed in a panoply of
spectacles, and owl-like looks, miraculous rosaries, infallible
amulets, and tables of descent from Muhammad. Each new-comer,
like St. Peter, held the keys of heaven; and the whole, like
Irish beggars, were equally prepared to bless or curse to all eternity
him who gave or him who withheld. These were ' air-drawn
daggers,' against which the Bannuchi peasant had no defence.
Por him the whistle of the far-thrown bullet, or the nearer
sheen of his enemy's ^ahumsher,' had no terrors; blood was
simply a red fluid ; and to remove a neighbour's head at the
shoulder, as easy as cutting cucumbers. But to be cursed in
Arabic, or anything that sounded like it; to be told that the
blessed Prophet had put a black mark against his soul for not
giving his best field to one of the Prophet's own posterity ; to
have the saliva of a disappointed saint left in anger on; his door-
post; or behold a Haji, who had gone three times to Mecca,
deliberately sit down and enchant his camels with the itch, and
his sheep with the rot ; these were things which made the dagger
drop out of the hand of the awe-stricken savage, his knees to
knock together, his liver to turn to water, and his parched
tongue to be scarce able to articulate a full and complete con-
cession of the blasphemous demand. Even the weak Kings of
Kabul availed themselves of these fears, and long after they had
ceased to draw secular revenue from Bannu, found no difficulty
in quartering on any of the Tappahs the superfluous saints of
Kabul.

" It is no wonder, therefore, that when I came to register the
lands, I found one-sixth of Bannu in the grasp of the Uluma.
Out of two hundred and seventy-eight forts registered in the
richest parts of the valley, no less than forty- four were in the
spring of 1848 the immediate property of religious characters.
Indirectly their possessions were far wider. Exempted from all

36 BANNU UNDER NATIVE RULE,

tribute themselves (for neither did the lay Malik ever dare to
take tithes for himself from the Uluma, nor to assess them for
the Sikh invader), these privileged classes soon grew rich, and
began to put their savings out to usury. The Bannuchi land-
owners, notwithstanding the natural fertility of their country,
were poor. Every two or three years the Sikh army harried
their fields, trod down their harvests, burnt their houses, and
inflicted injuries which it took the intervals of peace to repair ;
and in these intervals the Bannuchi Malik, too ignorant to esti-
mate his own tithes, farmed them to a sharp Hindoo trader, and
spent the produce in debauchery, indifferent if the Hindoo, who
had paid him fifty per cent., exacted two hundred per cent, from
the people. To meet all these demands, the landowner was too
often obliged to borrow; and his neighbour, the Sayad, so
illiterate that he could not read the Koran of his great ancestor,
could at least plead utter ignorance that the sacred volume pro-
hibited usury to good Muhammadans. He lent his money to the
distressed Bannuchi, and took some land in mortgage until the
debt was paid. Whatever burdens that land was liable to in
the community, whether tithe to the Malik, or black-mail to the
Sikh, were defrayed by the unhappy landlord, while his holy
creditor enjoyed the crops. . . .

** In learning, scarcely any, if at all, elevated above their
flocks ; in garb and manners as savage ; in no virtue superior ;
humanizing them by no gentle influence ; shedding on their wild
homes no one generous or heart-kindling ray of religion ; these
impudent impostors throve alike on the abundance and the want
of the superstitious Bannuchis, and contributed nothing to the
common stock but inflammatory counsel, and a fanatical yell in
the rear of the battle.^

"If this was the position of the privileged Muhammadan
priest in Bannu, far otherwise was that of the despised and
infidel Hindoo. . . .
Tbe Hindoos. ' ' In Bannu the position of the Hindoos was peculiarly degraded,

for they lacked the interested friendship of a regular and needy
government, and became entirely dependent on the individual
Maliks who harboured them in their forts. They could not
indeed venture outside the walls, or visit their brethren in other
forts, without a safeguard from their own chief, who conducted

^ This picture is I think too highly coloured at the expense of the Ulumay
of whom no doubt many are and know themselves to be impostors, but still
many are sincere good men.

BANNU UNDER NATIVE RULE. 37

and brought them back, and was paid for his protection. Once,
when I was encamped in the Surani Tappahs, two half-buried
human bodies were discovered, whose wounds bore evidence to
the violence of their death. I was afraid they were some of my
own men, and instant inquiry was made in camp ; when some
Bannuchis came forward to explain that they were * only two
Hindoos, who had gone out without a guard to collect some
debts ! ' No Hindoo in Bannu was permitted to wear a turban,
that being too sacred a symbol of Muhammadanism ; and a small
cotton skull-cap was all that they had to protect their brains
from the keen Bannu sun. "When they came into our camp, they
made a holiday of it, brought a turban in their pockets, and put it
on with childish delight when they got inside the lines. If any
Hindoo wished to celebrate a marriage in his family, he went to
his Malik for a licence as regularly as an English gentleman to
Doctors' Commons, and had to hire the Malik's soldiers also to
guard the procession, and fire a/^w dejoie. Notwithstanding all
these outward dangers and disabilities, the Hindoo in his inmost
soul might hold ' high carnival,' for assuredly he was the moral
victor over his Muhammadan masters. I do not remember a
single chief in Bannu who could either read or write, and what
is much rarer among natives, very few indeed could make a
mental calculation. Every chief, therefore, kept Hindoos about
his person as general agents and secretaries. Bred up to love
money from his cradle, the common Hindoo cuts his first tooth
on a rupee, wears a gold mohur round his neck for an amulet,
and has cowry shells (the lowest denomination of his god) given
him to play with on the floor. The multiplication table, up to
one hundred times one hundred, is his first lesson ; and out of
school he has two pice given to him to take to the bazaar and
turn into an anna before he gets his dinner; thus educated,
Hindoos of all others are the best adapted for middle men, and
the Banniichi Malik found in them a usefnl but double-edged
tool. They calculated the tithes due to him from the Tappah,
and told him a false total much under the real one ; they then
ofi'ered to buy them from him, and cheated him dreadfully ; and,
lastly, they collected the tithes from the people, who were equally
ignorant, and took one hundred for fifty, backed by the soldiers
of the very Malik to whom they had given fifty for one hundred.
If the landowner was distressed, the Hindoo competed with the
Muhammadan priest for the honour of relieving him with a loan
upon his land ; and if the debt was afterwards repudiated, he
easily obtained justice by bribing his friend the Malik.

38 BANNU UNDER NATIVE RULE.

'' Throughout the whole of Bannu all trade was in the hands
of the Hindoos, with the exception (characteristic of the two
races) of gunpowder, firearms, and swords, which were exclu-
sively manufactured and sold by Muhammadans. Hence they
had shops in every petty fort, and every Muhammadan in the
valley was their customer.^ . . .

*' Living then though they did in fear and trembling, unable
to display the very wares they wished to sell, burying the profit
that they made in holes in the fields and under the hearthstones
of their houses, marrying wives only by sufi'erance, keeping them
only if they were ugly, and worshipping their gods by stealth,
the Hindoos of Bannu can still not be said to have been objects of
pity, for their avarice made them insensible to the degradation
of their position, and they derived from the gradual accumulation
of wealth a mean equivalent for native country, civil liberty, and
religious freedom.

'' The only class remaining to be noticed in Bannu is that of
the "Waziri interlopers. . . .
TheWazirs << The Wazirs are at once one of the most numerous and the

most united of all the tribes of Afghanistan ^ and to this, not less
than to the strength of their country, are they indebted for being
wholly independent. They neither own now, nor by their own
account have ever owned, any allegiance to any of the Kings of
Kabul. If you ask where their country is, they point to the
far-off horizon, where the azure sky is pierced by the snowy
peaks of * Sufed Koh ' or the White Mountain, and which in
their Pashto tongue they call Spinghar ; but that great mountain
is only their citadel, at the head of a long line of fastnesses,
extending from the frontier of Tank, less than a hundred miles
from Derah Ismail Khan on the Indus, to within fifty miles
from Jalalabad. The Wazirs are divided into two branches, the
I/tmanzais and the Ahmadzais. The former extend themselves
from the parent stock in a southerly direction down the Suliman
hills as far as the plains of Tank, and have for their head-quarters

^ Cheat as he might in pre-annexation times, the Hindoo never dared show
his wealth, was always at the mercy of his Malik or patron, and, as a fact,
his class was, in Bannii at least, poor when we took the Punjab. It is during
the last twenty-five years that the Hindoos of Bannii have grown wealthy,
and hecome large landowners. By laAT a money-lender can be as usurious as
he likes, and with the assistance of the Courts can recover cent, per cent,
interest. A quarter of a century ago it would ordinarily have been as much
as his life was worth to attempt to levy such interest, for, bad accountant
though the Bannrichi may he, he always knew the difference between one
rupee and two rupees.

BANNU UNDER NATIVE RULE. 39

Kdnf-Guram, which is about parallel with Marwat. The other
branch of Ahinadzais seems to diverge with the Salt Eange, and
stretch along it to the eastward, as far as the country of the Khataks.
Hardy, and for the most part pastoral, they subsist on mountains
where other tribes would starve ; and might enjoy the posses-
sion they have obtained of most of the hills which incrust the
valleys of Khost, Da war, Bangash, and Bannii, without any in-
convenience to the lawful owners in the plains below, if their
pastoral cares were confined to their own cattle, and not extended
to that of their neighbours. But it is the peculiarity of the great
"Wazi'ri tribe that they are enemies of the whole world. ... Of
the "Wazir it is literally true, that * his hand is against every
man, and every man's hand against him.' By far the greater
part of the trade between Khorasan and India comes and goes
through the Pass of Ghwalari, which emerges on the plain of
the Indus, at the issue of the Gomal river, in Tank. The hills
on either side of the pass are held by the I/tmanzai "Wazirs ; and
they carry on a predatory war against the caravans, year after
year, with a relentless ferocity and daring, which none but a
Lohani (or an English) merchant would brave, or be able to repel.

" While the LTtmanzai branch has been thus engaged in taking
annual toll from the Indian trade, the Ahmadzai Wazirs, with
whom we are now more particularly concerned, have commenced
that great transition from pastoral to agricultural habits which so
surely overtakes every aboriginal race at the point where increase
from within or encroachment from without reduces its pastures
below the level of its wants. A multiplying people, increasing
flocks, and insufficient grazing grounds, first brought these nomads
into Bannu about thirty years ago. The Thai, too dreary and
barren for the softer Bannuchis, was to them a tempting space.
They drove down their herds into it, and pitched their black
blanket tents ; the flocks fattened, and the winter which raged in
their native hills passed luxuriously away in these new plains.
The spring sun rekindled the love of home, and made the goat-
skin cloak hang heavy on the shoulders of the mountaineer, and
the sheep to bleat under its fleece. The tribe turned their faces
towards Spinghar; and the Bannuchi thieves, hanging on the
rear of their march to the very borders of the valley, were afraid
to venture within the range of iYiQJazails of the Ahmadzais, and
the strangers went away unchallenged.

** Again and again the winter brought them back, and in occa- Bannflcht versus
sional collisions between the savage of the plain and the savage ^^*^^'"*
of the mountain, the "Wazir proved ever the savagest, and became

40 BANNU UNDER NATIVE RULE.

a name of fear and hatred in Bannii. At length the Wazir cast
his eye on the Bannuchi fields and harvests, and became possessed
with the lust of land. So he proceeded in his rough way to
occupy what he wanted, which, for the convenience of being
within reach of his own people, he chose nearest to the Thai ;
and when the Bannuchi owner came to look after his crops, he
was * warned off ' with a bullet as a trespasser. A sad era was
this in Bannuchi annals. Hushed were all private feuds now,
for the lion had come among the wolves : Malik after Malik was
being robbed.

** At length the two great gundis laid aside their differences, and
met in high council on the national dilemma. Then had been
the time to fight, and fight desperately, ere the intruders had
taken root ; and some voices did cry out for war, but the chiefs of
the two gundis knew their strength, and that the whole valley
could not muster twenty thousand men. On one side, their
neighbours of Dawar were afraid to assist them, for their little
valley was nearer than Bannu to the "Waziri hills. The brave
men of Marwat, on the other side, were scarcely less hostile than
the Wazirs. The Wazirs themselves could summon forty thousand
warriors. The ' council of war,' as usual, resolved on peace,
* tempered,' as Talleyrand said of the Kussian despotism, * by
assassination.' They would not fight the Waziri tribe, but they
would harass individuals with matchlock, knife, and ambuscade,
and make occupation or cultivation impracticable. They little
knew the "Waziri temper. The first act of treacherous hostility
drew down a fearful and bloody retaliation. Where at first only
a field was gone, now a home was desolate : and so both sides
continued; the Wazir encroaching, the Bannuchi resisting; the
Wazir revenging, the beaten Bannuchi retiring in despair. At
length even this found its limit. Both sides grew weary. Only
a few Wazirs cared for the new toy of cultivation, and many
came to a compromise with the owners for small sums of money,
inadequate, but better than nothing. The Waziri intruders
built forts like those of Bannuchis on the plundered lands, and,
with the usual facility of revolutions in the East, soon passed
into undisputed proprietors of some of the best tracts on the left
bank of the Kurm. But they never mixed with the Bannuchis,
either in marriage, religious ceremonies, or the more ordinary
affairs of life. Had the Bannuchis been less wronged, the
Wazirs would have been still too proud to mingle blood pure
as the snow on Sufed Koh with the mongrel lowland tribes of
Bannu. Proud, patriotic, and united among themselves ; austere

BANNU UNDER NATIVE RULE. 41

and simple in their own manners, but hospitable to the stranger,
and true to their guest against force and corruption, the Ahmad-
zais stood aloof from the people they oppressed, and looked on in
contempt at their cowardly submission, their disunited efforts
against the Sikh invader, their lying dealings with each other,
their treacherous assassinations at the board, and the covetous
squabbles with which they converted into a hell the heavenly
valley given them by nature.

** I must not conclude this sketch of the Wazfri settlement in
Bannu without mentioning, that as the Ahmadzais have occupied
(besides their seizures in the Tappahs) the Thai on the east, and
the waste under the hills on the north of Bannu, so their country-
men of the LTtmanzai branch have felt their way down from the
western mountains to the waste lands which lie about the banks
of the Tochi, scraped out of them a little precarious cultivation,
and built a few forts to protect them from the Bannuchi owners
in the adjoining Tappahs of Miri. . . .

** The reader has now been introduced to the four classes which
make up the population of Bannu : the mongrel and vicious
Bannuchi peasantry, ill-ruled by Maliks, and ill-righted by
factions ; the greedy Sayads, and other religious mendicants,
sucking the blood of the superstitious people ; the mean Hindoo
traders, enduring a life of degradation, that they may cheat their
Muhammadan employers; and the Waziri interlopers, half
pastoral, half agricultural, wholly without law, but neither
destitute of honour nor virtue.

" To complete the picture, it is only necessary to imagine these
races in their several high- walled forts : the "Wazirs on the out-
side, the Bannuchis and Sayads, with their Hindoo agents, in the
heart of Bannu Proper, all watching each other with vigilant
ill-will, and so divided by class interests as to be unable to
appreciate the danger approaching all alike from without, in the
shape of a brave and well- disciplined Sikh army, whose energies
were guided by a British Officer."

CHAPTEE III.

BANNTJ UNDER BRITISH RULE.

Character of
Edwardes as a
worker.

Peaceful
conquest of tjie
valley.

We left Edwardes at Jhandukhel on the threshold of his
difficulties. His way of meeting them was characteristic,
and assisted him in many crises throughout the rest of his
career. Gifted with a clear incisive intellect, a well-
balanced judgment, and great confidence in himself, he
always determined quickly upon what he ought to do, and
then set to work to do it with a will.

In his present problem — the conciliation and conquest
of two warlike races — he saw that his best chance of
success was at once to assume the tone of master, and
give orders to both Wazirs and Bannuchis. At the same
time he appealed to two very powerful springs of human
action — greed and fear — by promising those who loyally
obeyed him rewards and honours, and threatening those
who did not obey with speedy and condign punishment.

To the Banntichi Maliks he said, " Assist me, and ten
per cent, of your assessments shall be each year divided
amongst you: half to your village Maliks, and half to
your Tappah Maliks ; if you do not, I shall depose you
and confiscate your estates."

To the religious classes he promised a light assessment
as a concession to their sanctity and learning.

BANNU UNDER BRITISH RULE. 43

To theWazirs he said sternly, "If you wisli independence,
coupled with starvation, go back to your barren hills ; but
if you wish to remain here, and enjoy plenty in the Maha-
rajah's territory, you must submit to be governed, and pay
revenue. Accept the terms I offer you within a week, or
I shall expel you from the plains by force."

The majority of the Banniichi Maliks, seeing that
they individually would not be losers should^ the new order
of things ever be established, at once permitted their lands
to be surveyed; but their priesthood remained sullenly
aloof for some time. When, however, the Waziri jirga, or
council of elders, declared for peace and submission, and they
saw that, even if they proclaimed a. jihad or crusade against
the infidels, their chances of success would be small, they
sulkily began to negociate, and finally most of them
accepted the terms originally offered them. During the
week of grace allowed the Wazirs, their jirga met daily in
stormy debate, and Swahn Khan, Edwardes* friend, was
roundly denounced by would-be patriots as a traitor, and
the Banntichis as cowardly curs. At last passion gave
way to reason, and they determined to affix their marks to
the " treaty," and see what would come of it. Though
they were savages, and ought to have known better, they,
like some civilized nations now-a-days, made a mental
reservation when signing the " treaty " that it should be
binding only so long as it might suit their convenience to
regard it so.

Edwardes' next step was to commence a broad high Road made and

^ ^ Crown Fort

road right through the heart of the valley to the open ^"iit.
Marwat country beyond, and to select a good site for a
crown fort, which should command the heads of as many
canals as possible. Having chosen his site, he laid out the
lines of his fort, and allotted a portion of the work to each
of his Sikh regiments.

Hitherto the Bannuchi peasantry had been incredulous

44 BANNU UNDER BRITISH RULE.

that the occupation of their valley was seriously intended;
but as day by day the walls of the fort rose higher and
higher, they became disillusioned, and felt that their days
of freedom were numbered. This thought goaded some of
the most bigoted to desperation, and plots for a general
insurrection, supported by an invasion from Dawar, began
to be agitated. The old tactics of waylaying stragglers
beyond the camp and shooting sentries in dark nights,
which had the secret approval of the priesthood, were re-
sorted to, and Edwardes himself twice narrowly escaped
falling a victim to the assassin's dagger.
Four hundred Meantime a rough revenue survey was going steadily on,
dismantled. ^nd the outer walls of the fort continued to grow higher
and higher, until Edwardes, who had now thoroughly
gauged the character of the people he had to deal with,
thought he could safely launch the audacious order that
the outer walls and towers of the four hundred strongholds^
of the valley should be pulled down by the very hands
which had erected, defended, and kept them in repair for
the last five-and-twenty years. Forth went the order,
** Throw down to the ground the walls of your forts within
fifteen days, or I shall punish you," and down went the
walls. For the first few days after the order was issued
there was no response, for the people were stupefied with
astonishment ; but Edwardes knew with whom he had to
deal, and as soon as a few of the best disposed — for there
were some Maliks who had thrown in their lot with his
heartily from the first— set the example, the people generally
began the work of destruction, with reluctant hands,
and completed it in a few weeks. They thus rivetted their
own chains, and proved themselves loyal subjects of the

^ There are now 240 "villages" in Bannii Proper, but many of them
contain from two to ten separate groups of houses, each surrounded with a
high mud wall, and each of which was before its dismantlement a '• fort." A
" village," or Mouzah^ is any number of parcels of land lumped together for
revenue purposes as one estate, and their owners so settled with.

BANNU UNDER BRITISH RULE. 45

^laharajah, but for their very loyalty all the more con-
temptible. It was now spring-time, and Edwardes had
still to visit Marwat and many countries south of it, so he
handed over charge to Taylor/ having accomplished great
things in the short space of three months. As the cold
weather had now nearly gone and time was precious,
Edwardes did not loiter on his march through Marwat,
but traversed it in four daj^s, after fighting with its pretty
but long-tongued matrons and maidens several successful
revenue actions, one of which he thus describes : —

''At every village, from Gandi to this place, there has been A skirmish in
a * demonstration ' of women got up to induce me to let their
husbands off from paying the revenue which the crop-measurers
were bribed to suppress ; and very severe actions have I had to
fight with these Marwat amazons, but all in good humour ; for
they break their way through the escort, seize my horse by the
bridle, and taking me regularly prisoner, commence a kind of
deprecatory glee, made up of fractional parts of the simple burden,
Arzlarri ! (I have a petition). . . . The effect of it, rising in
A sharp from the throats of at least two hundred women, half of
them laughing, while the other half scream, must be left to an
imaginative ear. Kot one of them ever says what the petition
is, nor will they allow me to speak ; it being mutually compre-
hended— by me that they want the revenue to be excused, and
by them that I will not do it. In the end I have to watch an
opportunity to bolt, followed by all my horsemen, and the loud
laughter of the unsuccessful petitioners. On these occasions the
husbands kept out of sight, or just peeped round the comers to
see whether the brown beauty which melted their own hearts
had any softening influence on a Faringi ; their teeth certainly
are brilliant, but what said the wolf to Little Ked Ridinghood ?

** Scarcely in any case has * a husband ' followed the demon-
stration up by coming to my tent to complain ; and it is well
known they will go miles to recover a few pice (half-pence) if
they know they are in the right.

'' This custom of allowing their women to be seen is a trait
worthy of remark as quite peculiar to Marwat, and contrary to
one of the strongest prejudices of Afghans, who jealously shut

* Now General Taylor, C.B., C.S.I., Commissioner of the Amritsar Division.

46 BANNU UNDER BRITISH RULE.

up their females.^ Even in low-bred and vicious Bannu the
women shun observation ; and in Peshawar (my Barakzai escort
told me) exclusion is so rigidly enforced, that * not a woman
dared to look out at a passing Sirdar, to see whether or no he
were well mounted and dressed.' ^ The enlightened ladies of
Marwat, therefore, drew down from all the Afghans in my train
unqualified expressions of blame and astonishment; and no
sooner did we approach a village, and catch sight of the blue-
petticoated crowd outside, than 'Tobah ! Tobah ! ' (Shame!
Shame ! ) burst from every mouth."

Having reached tlie Pezu Pass, tlie soutlierii outlet of
the valley, Edwardes made arrangements for the erection
of a strong watch-tower in it, and then started for Tank.
Here we shall wish him God speed, and go back to Taylor
at Dhuleepgarh, as the fort had been christened, in honour
of the little Maharajah Dhuleep Singh.

th^storm*^^"'^^ ^^^ *^^® ^^^ spring, when the country wa& at its love-
liest and the people at their idlest. The novelty of being
ruled, and that justly, had not worn oflP. Banniichis and
Wazirs were constant in their attendance on their new
Sahib, anxious to ingratiate themselves with him ; and
their new Sahib was working day and night, trying to
make the yoke of subjection sit as lightly as possible on
them. It seemed, indeed, as if the change from wild un-
restraint to orderly rule had been accepted by the people
more as a boon, for which their forefathers had sighed in
vain, than as a sad necessity.

Second Sikh war. The dream of peace was of a sudden rudely broken.
The murder of Yans Agnew and Anderson at Multan
was the signal for a general uprising of the Sikh soldiery,

^ The custom arose from necessity, as subsequently explained in the descrip-
tive heading to Proverbs on Women.

2 The officer who settled the Shahpfir District, which adjoins Mi^nw&li on
its eastern side, told me that when duty took him to parts of the country in
which an English lady had seldom or never been seen before, whenever he and
his wife passed on horseback through a village the men of the village, who
were lining the road in crowds, used of themselves to turn their backs until
his wife passed. This is the etiquette in Persia when ladies of the royal
household are passing ; but whence the rude inhabitants of the back jungles of
Sh&hprir learnt it I cannot conceive.

BANNU UNDER BRITISH RULE. 47

to whom the new order of things was particularly galling.
Diwdn Mulraj raised the standard of rebellion, and the
Punjdb was ablaze.

Acting under instructions from Edwardes, who had, on
the outbreak of the storm, boldly marched to attack the
Diwan, Taylor placed a soldier of fortune named Fut-
teh Khan Tawanah in command at Dhuleepgarh, and
started off to Multan to assist his chief in his abortive
effort to besiege that stronghold with disaffected troops
and raw country levies. When the news of the rebellion Rebellion
of the Diwan and of the risings of the Sikh soldiery
in different parts of the Punjab, which immediately
followed it, reached Dhuleepgarh, its Sikh garrison laid
siege to the inner fort, in which Futteh Khan Tawanah
and his Muhammadan levies had shut themselves up.
After holding out for ten days, Futteh Khan, find-
ing that further resistance was impossible, as his supply
of water had failed, caused the gates to be opened, and
rushed out sword in hand on the enemy, by whom he
was immediately cut to pieces, thus by his gallant death
partially atoning for the misdeeds of a long unscrupulous
Hfe.

After sacking the fort, the Sikhs marched off with a
number of captive local chiefs, who had thrown in their
lot with ours, to join their brethren in arms on the
Jhelam, and add their quota of slain to the number who
fell under the well-directed fire of our guns at Gujrat.
On their departure, Muhammad Azim Khan, a son of
Dost Muhammad Khan, the Amir of Kabul, came down
and occupied the empty fort. His advent only increased
the anarchy which prevailed, for he was not strong
enough to coerce the people into submission, and the
chiefs who had invited him down were in a weak mi-
nority, and found that they were generally looked upon
with suspicion. Meanwhile the Lakki Fort, buUt four

48 BANNU UNDER BRITISH RULE.

years before to overawe the Marwats by the unfortunate
Futteli Khan, whose death has just been related, was in
the hands of a portion of the rebel Sikh garrison, and
remained so for some months, until Taylor was enabled to
return from Multan. Advancing by Isakhel, he invested
the fort, which capitulated after a siege of a few weeks.
He then pushed on for Dhuleepgarh, from which Mu-
hammad Azim Khan and his Afghans retired, without
risking a fight. Within ten days after the final over-
throw of the Sikhs at Gujrat (21st Feb. 1849), the
Bannti valley was quietly re-occupied, and the Bannuchis,
after having experienced in the space of a few months
the sweets and bitters of freedom, Barakzai and English
rule, welcomed Taylor back as a deliverer.

In those days of action the machinery of Government
was simple and easily set in motion. No sooner had the
Punjab been annexed by the insatiable Kampani Baha-
dur than it was parcelled out into ten administrative
Divisions, each presided over by a Commissioner. Again
each division was subdivided into three or four Districts,
each of which was placed in charge of a Deputy Com-
missioner, under whom was an Assistant and a small staiF
of native officials. Over all was a Board of Admin-
istration, under the presidency of the late Sir Henry
Lawrence, which had, subject to the general control of the
Viceroy, the supreme direction of afiairs.

All the appointments held by British officers in the
Punjab were filled up within six months after annexa-
tion by selected officers from the army of occupation
and a handful of experienced civilians from the Worth-
west Provinces.
The District of One of the Districts then formed was called Derah Ismail

Derah Ismail _-^. . . • , i ■, -r^.

Khan formed, iihan. With its head-quarters at Dhuleepgarh. It con-
sisted of the Trans-Indus portion of the present Districts
of Derah Ismail Khan and Bannu, of the latter of

BANNU UNDER BRITISH RULE. 49

whicli I am writing, and was committed to the charge
of Taylor.

JN'othing daunted with the magnitude of his responsi- The Deputy-

^ .... Commissioner

bilities, but with a profound sense of his administrative and his work,
inexperience, Taylor set to work with a will to arrange
the affairs of his little kingdom, for it was almost such.
His will was law over an area of about 6500 square
miles. The fortified posts along an exposed border, ex-
tending for nearly one hundred and sixty miles from
north to south, some of which had been projected or
commenced by Edwardes, were completed and garrisoned
by police and military ; the summary settlement of the
land revenue was taken in hand ; a jungle tract, covering
an area of forty- one square miles, which had long been
a haunt for robbers and wild beasts, — as it lay between
the cultivated lands of Bannuchis and Marwats, and
neither had ever been strong enough to take and retain
it, — ^was, by the extension of the Kach Kot canal into
it, reclaimed and brought under the plough. A great
military road, designed to connect the cantonment of
Bannu (Dhuleepgarh) with that of Kohat to the north,
and Derah Ismail Khan and Derah Grhazi Khan to
the south, was commenced, whilst village roads were
opened out in all directions. Hindoos were encouraged
to settle in Dhuleep-shahar, a new town laid out
by Edwardes within range of the guns of his
fort, and, like the fort, so called by him in honour of
Maharajah Dhuleep Singh, but which has since, on the
death of its founder, been re-christened Edwardesabad.
Every means was taken to increase the attractions of
another of Edwardes' institutions, the weekly Friday fair.
This soon became so popular that every Friday each
village, both hill and plain, within a radius of thirty
miles, began to contribute its quota to it, and the fair is
still one of the sights of the valley. Besides the mis-

BANNU UNDER BRITISH RULE.

Interviews with
natives of all
grades.

A foreign rule,
why liked.

cellaneous executive duties described above, so congenial
to a soldier of active habits, Taylor had heavy work to
perform of a more irksome nature, which chained him
to his desk for five or six hours daily. Criminal, Civil,
and Revenue cases had to be heard and decided ;
accounts to be made up and checked; returns to be pre-
pared, and reports to be written. A not unimportant part
of his work was receiving native callers of all classes.
Indeed so important was it, that, when he left the Dis-
trict, he placed on record that he attributed much of
the secret of his early personal influence with the people
to the amount of time he had been able to devote to
receiving them in an out-of-harness familiar sort of way,
and the subsequent diminution of that influence to his
having had to curtail such interviews as his desk work
increased.

There is no doubt that the more time a District Officer
can waste, so to speak, in receiving native callers of all
grades and encouraging them to chat freely with him, the
more confidence the people will have in him and the
greater will be his hold both on them and his nativ
officials. And it cannot be too much deplored that the'
endless amount of writing which is now-a-days required
from him leaves him neither time nor temper to sub-
mit to much interviewing.

The people were not slow in perceiving the blessings
of a just and strong foreign Government, and gratefully
appreciated the labours of their Deputy Commissioner in
their behalf. The very fact that their rulers were foreign-
ers was viewed with satisfaction, as it was a guarantee
for an impartiality which Pathans believe is not to be
found amongst themselves. They are not far wrong in
such a belief, for thoroughgoing partisanship is a national
characteristic of all Pathans and one of which they are
proud. Knowing that they themselves are incapable of

BANNU UNDER BRITISH RULE. 51

impartiality, they naturally suppose that other Muham-
madans are the same. The earnest way in which Pathans
implore an English Hakim, be he even a new-comer
utterly ignorant of their customs and language, to hear
their cases himself, and not transfer them to a native
court, must have at first puzzled and flattered many a
young Assistant on his introduction to work Trans^Indus.

Though the permanent dwellers in the plain proved umarzaia rebel
amenable to the new orders of things, the Wazirs both
within and beyond our borders did not, and were a con-
stant source of anxiety to Taylor, who, by treating them
as an indulgent father does his wayward children, gained
a great influence for good over them. During his in-
cumbency only one section seriously committed itself.
It happened in December, 1849, that Taylor and his
Assistant were both absent in the interior of the District>
when some of the chiefs of the Umarzai section of the
Ahmadzai "Wazirs came in by invitation to head-quarters
to settle accounts connected with arrears of revenue due
from them to a Bannuchi Malik, named Bazid Khan,
within whose Tappah they held lands. The two parties
met and some high words ensued between them. The
Umarzais went ofi' to the hills in a hufij and, collecting
the fighting men of their own tribe and numbers of
others, came down that very night over two thousand
strong, made a murderous attack on Bazid Khan's
village, killing his son amongst others, and sacked and
burnt fourteen villages. Having thus declared war in
true Waziri fashion, they kept the border in a ferment
for over two years, raiding, robbing, and murdering
whenever opportunity ofiered.

In 1852 Taylor made over charge to the late General Nicholson
John Nicholson, then a Major, and went to England on commissioner,
furlough. The Umarzais were still outlaws, although
several attempts had been made to bring them to

compared.

62 BANNU UNDER BRITISH RULE.

terms. Owing to two years' immunity from attack, they
thought their own hills were inaccessible, but Nicholson
had not been many weeks in office before he penetrated
their mountain fastnesses with fifteen hundred men, and,
taking them by surprise, destroyed their principal villages.
Thoroughly humiliated, the ofiending tribe sued for peace,
and, after the genuineness of their penitence had been
sufficiently tested, they were re-admitted into British terri-
tory and their lands were returned to them.
NiSoison^ Taylor's gentle chivalrous nature had led him, during

his four years' incumbency, to treat the barbarous tribes
over whom he ruled with systematic forbearance, and to
investigate all their cases, petty or serious, with an
.equal amount of exhaustive care, believing that by such
a course their savage and bloodthirsty instincts and im- J
pulses would be gradually eradicated. But Nicholson,
though the mirror of chivalry himself, lacked that kindly
gentleness of manner and laborious painstakingness in
work which so distinguished his predecessor. He was
a man of few words, stern and silent towards all, of in-
domitable pluck and resolution, capable of any amount
of fatigue, and ever ready to undergo it himself; who
gave his orders, and expected them to be forthwith obeyed
without questioning; in short, one whose character as a
man and a ruler of men would have been perfect, had
there been a due intermixture of softness and deference
to the feelings and even weaknesses of others in its com-
position. The first impression in the District was that
the new Hakim was a hard-hearted self-willed tyrant,
to be feared and disliked. But by degrees, as his self-
abnegation, his wonderful feats of daring, the swift stern
justice which he meted out to all alike, became known,
this impression gave way to a feeling of awe and ad-
miration ; and the people both within and beyond the
border became so cowed that, during Nicholson's last year

BANNU UNDER BRITISH RULE. 53

of office, raids, robberies, and murders were almost entirely-
unknown — a happy state of things which has never
occurred since.
The name of Nicholson is now reverenced as that of stonea about

Nicholson.

a popular hero, almost a demigod, and many a village
in the valley has some cherished tale to tell of his se-
verity or justice or bravery.

The grey-beards of one village relate that in Sikh times a just judge,
one Alladad Khan, who was guardian of his orphan
nephew, seized the child's inheritance for himself, and
turned the boy out of the village. Arrived at man's
estate, the youth sued his uncle in Nicholson's court, but
Alladad Khan was the strongest man in his village, so
no one dared for his life give evidence against him.
Whilst the case was pending, one of the villagers, when
walking to his fields at dawn of day, was spell-bound
at seeing Nicholson's well-known white mare quietly
nibbling the grass just outside the village entrance.
When he had got over his fright, he ran back and com-
municated the news to Alladad Khan and others. In a
little while the whole village turned out, and forming a
circle round the terror-inspiring mare, gazed open-mouthed
at her. At last Alladad Khan said that the best thing
they could do was to drive her on to the lands of some
other village ; for if they did not, they would certainly
be whipped or fined all round. They began doing
so, but had not gone very far when they saw Nicholson
himself tied to a tree. After the first start of surprise
and inclination to run away en masse, some of the
bolder spirits advanced with officious hands to release
their dread Hakim ; but no, Nicholson would not permit
it, and demanded wrathfuUy on whose lands he was
standing. No one answered, but all pointed silently to
Alladad Khan, who came forward and tremblingly said,
** No, no, the land is not mine, but my nephew's."

54 BANNU UNDER BRITISH RULE.

Nicholson made him swear before all the villagers that
he was telling the truth, and then permitted himself to
be unbound. Next day the nephew was decreed his in-
heritance, and the whole village rejoiced that the wronged
boy had come to his own again; but the wicked old
uncle, cursing his own cowardly tongue and his stupidity
in not suspecting the ruse, went off on a pilgrimage to
Mecca, as he found home too hot for him.

A plucky deed. Another story current about Nicholson, but the locale
of which is, I believe, Rawal Pindi, relates that a reward
of one hundred rupees had been offered for the capture
of a noted freebooter, whose whereabouts were well known.
Sitting in Cutcherry one day, Nicholson asked if the
capture had been effected. "No," was the reply, "not
yet." " Double the reward then at once," said Nichol-
son. About four hours later on the same day he asked
if there had been any result, and received the same
answer, with the addition to it that it would require a
strong force of police to effect the capture, as the man
was such a desperado and in the midst of his kinsmen.
" Saddle my horse," said Nicholson quietly. When the
horse was brought, he mounted, and rode off alone to the
freebooter's village, where, by some coincidence, the first
person he met was the man wanted. Nicholson ordered
him to surrender, but he refused, and rushed at Nichol-
son, who thereupon cut him down. When the body was
brought in, Nicholson had the head cut off and placed
in Cutcherry beside himself, and he contemptuously asked
every Malik who came to see him if he recognized to
whom it had belonged.

Attempt to I shall trouble the reader with one more story, the tala-

of his attempted assassination, which I shall leave Nicholson
himself to recount, as he wrote it in 1856 to Edwardes.^

^ The letter appears at page 452-3, vol. ii. of Kaye's Lives of Indian
Officers. I here copy a portion of it.

Nicholson.

BANNU UNDER BRITISH RULE, 55

" I was standing at the gate of my garden at noon, with
Sladen and Cadell and four or five chuprassies, when a man
with a sword rushed suddenly up, and called out for me. I
had on a long fur pelisse of native make, which I fancy pre-
vented his recognizing me at first. This gave time for the only
chuprassie^ who had a sword to get between us, to whom he
called out contemptuously to stand aside, saying he had come
to kill me, and did not want to hurt a common soldier. The
relief sentry for the one in front of my house happening to
pass opportunely behind me at this time, I snatched his mus-
ket, and, presenting it at the would-be assassin, told him I
would fire if he did not put down his sword and surrender.
He replied that either he or I must die ; so I had no other
alternative, and shot him through the heart, the ball passing
through a religious book which he had, tied on his chest, ap-
parently as a charm."

It would be easy to fill many pages with popular tales a proof of
about Nicholson. I have sometimes been amused in Cut-
cherry, when, puzzled to decide which party in a case
was lying the less, I have allowed the two a few minutes'
freedom of tongue. In the midst of a mutual storm of
recrimination, one would say to his opponent, " Turn your
back to the Sahib, and he will see it still waled with the
whipping Nicholson gave you.'* And the other would
reply, " You need not talk, for your back is all scored
also."

Notwithstanding his faults of temper, Nicholson was Nicholson's

<-' ^ admmistratioi

the most successful Deputy Commissioner this District pSS has^^
has ever had, and his memory will be handed down fresh ^®^ ^^^'
and green to the generations yet unborn. Whilst
attending to border and criminal administration, Nichol-
son did not neglect his other duties ; for he made a
Summary Settlement of the Land Revenue in 1854, and,
like Taylor, reclaimed a large waste tract named Landidak
by running a canal into it direct from the Kiirm.
In May, 1856, he went to Kashmir on leave, and

* A chuprassie is a civil officer's orderly or attendant.

56 BANNU UNDER BRITISH RULE.

never returned again, for next year he met a soldier's
death during the assault on Delhi.
Sbiet!^°^°"^^ Our little station church is graced by a memorial
tablet, on which the short bright career of John Nichol-
son, sketched by the loving hand of his friend Edwardes,
is thus inscribed : —

IN AFFECTIONATE MEMORY

OF BRIGADIER GENERAL

JOHN NICHOLSON, C.B.,

ONCE DEPUTY COMMISSIONER OF THIS DISTRICT,

WHO AT THE GREAT SIEGE OF DELHI LED THE STORM,

FELL MORTALLY WOUNDED IN THE HOUR OF VICTORY,

AND DIED 23rd SEPT., 1857, AGED ONLY 34.

THE SNOWS OF GHUZNEE ATTEST HIS YOUTHFUL FORTITUDE,

THE SONGS OF THE PUNJAB HIS MANLY DEEDS,

THE PEACE OP THIS FRONTIER HIS STRONG RULE,

THE ENEMIES OF HIS COUNTRY KNOW

HOW TERRIBLE HE WAS IN BATTLE,

AND WE HIS FRIENDS

LOVE TO RECALL HOW GENTLE, GENEROUS, AND TRUE HE WAS.

coxe, Deputy Nicholsou's succossor was Mai or Henry Coxe, whose

Commissioner — •* •'

Ms people^" °^ kindly disposition and patriarchal rule made him greatly
beloved by his " children," for Marwats and Bannuchis
were in the habit of addressing him as " father.'*

"Whether the custom of appealing to the Hakim by
such an endearing term arose in Coxe's time or before
I know not; but certain it is, the wilder the speaker,
the more earnestly will he assure you that you are his
father. Grey-beards old enough to be my grandfather
have often assured me that I was their mother as well
as father. The idea in the mind of the speaker is of
course apparent enough. It fell to Coxe's lot to steer
the District through the troubled days of 1857, to make
a second Summary Settlement of the Land Revenue, and
to take a prominent part in an expedition against the
Mahsiid Wazirs in 1860.

TheMahsuds. Inhabiting the hills beyond our border lying between

BANNU UNDER BRITISH RULE. 67

the Gabar mountains to the north and the Takht-i-Suli-
mdn to the south, the Mahsuds had from time immemorial
derived their chief subsistence from plundering their
neighbours, and had thriven on it too, for they numbered
some thirteen thousand fighting men. Their barren hills
commanded the Ghwalari Pass, through which the sturdy
Pawindah traders and graziers have, from the time of
the Emperor Akbar, been accustomed to fight their way,
backwards and forwards, twice every year. Each autumn
sees great Kafilahs of these warrior merchants pour down
from their distant homes in the mountains of Khorasan
through this pass, and spread over the Derajat in their
journey to the different marts of the Punjab and Hindu-
stan, and each spring sees them return to their homes
again in the same way. After annexation, so long as the
plundering operations of the Mahsuds were confined to the
hills beyond our frontier, they were left by us to make
what income they could in any way they liked. But we
prohibited the sacking and burning of villages within
our border, as well as the kidnapping of our subjects,
and we endeavoured to enforce our commands by estab-
lishing fortified posts near the mouths of the principal
passes leading into independent territory. Naturally the
needy highland savages looked on such proceedings as
an unwarranted interference with their old existing rights,
and believing it a legitimate grievance, they were not JJo^bfesome!
long in showing us that a few isolated forts could not agamsfthem.
stop them from entering our territory when they liked.
For ten years we acted on the defensive, trying by
patience and conciliation to bring the Mahsuds to listen
to reason. The consequence was they grew bolder, until,
early in the spring of 1860, they had the audacity to
come out into the plain four thousand strong, intending
to sack and burn the town of Tdnk, a feat they had
actually accomplished in Sikh times some twenty years

58 BANNU UNDER BRITISH RULE.

before. News of the impending attack was quickly con-
veyed to the nearest outposts, and a small body of the
5th Punjab Cavalry turned out and drove the marauders
helter-skelter back into the hills, killing over one hun-
dred of them. Discipline had an easy victory, though
the odds were twenty to one. This fiUed the cup of
Mahsdd offences to overflowing, and an expedition,
word dear to the Piffer,^ was determined on. A force
of five thousand men of all arms penetrated into the
Mahsud hills from the Tank border, and after a month's
fighting and marching, — during which the enemy's crops,
then almost ripe for the sickle, were destroyed, their
chief town Makin burnt, and another town, Kani-Guram,
occupied, but spared on payment of fine, — returned to
British territory by the Khisor Pass, which debouches
into the Bannu valley immediately north of the Gabar
mountain. The British losses amounted to four hundred
and sixty-five killed and wounded. Those of the enemy
were never ascertained, but must have been very severe,
as in the two principal fights they left one hundred and
sixty-eight dead in our hands. Though their country
had been overrun, the Mahstids would not submit, but
continued stubbornly defiant — with occasional intervals
of nominal peace and submission — for many years ; and
though they have never raided in force since the lessons
taught them in 1860, they are still a thorn in the side
of the Deputy Commissioner of Derah Ismail Khan, who
has more to do with them than the Deputy Commissioner
of this District.
Expedition Onlv a fcw months after the Mahsud expedition took

aarainst Kabul ''

Kheis. place, another on a smaller scale was undertaken against

the Kabul Khel Wazirs, who had given an asylum to
the murderers of Captain Mecham of the Artillery.

1 This term means an Officer belonging to tlie Punj&b Frontier Force, its
triliteral root, so to speak, being the first letter of each of the three words just
named.

BANNU UNDER BRITISH RULE. 59

This unfortunate Officer had been set upon and killed in
the previous November when travelling from Bannii to
Kohat, at a spot about fourteen miles from Dhuleepgarh
on the boundary between the two Districts. As the
Kabul Khels are more connected with Kohat than Bannu,
I need only here mention that the expedition was crowned
with complete success, and Mecham's chief murderer was
given up and hanged on the spot where he had killed
his victim.

Soon after the return of the expeditionary force which Posts buut along

^ "^ the frontier.

had been sent against the Mahsuds, several posts and
forts were built on the border facing their hills.
Amongst the latter was a large one, near the mouth of
the Shakdii Pass, fifteen miles south-west of the Bannu
cantonments. It was strongly garrisoned by horse and
foot under the command of a British Officer, and
effected the double object of keeping the Mashuds and
other hill robbers in check and overawing the Jani Khel
Wazirs, our subjects, who were settled around it.

On January 1st, 1861, the long strip of Trans-Indus Banna made a

, District by itself.

country which had hitherto formed the Derah Ismail
Khan District was divided into two ; and the northern
part, together with a slice of territory Cis- Indus, was
made into a separate District, under the name of Bannu,
its sub-divisions being those described in the first chapter.

That year all was peace along the border, for the ^^^^^^^^^
chastisement inflicted on Mahsuds and Kabul Khels
had inspired both independent and subject Wazirs with
a wholesome respect for our arms. Raids, in the true
sense of the word, ceased; but camel-lifting, thieving,
and occasional cases of kidnapping and murder did not ;
for our hill neighbours must live, and even though not
driven to steal and rob from hunger, it cannot be ex-
pected that they will forget the inherited habits and
instincts of hundreds of years for some time to come.

60 BANNU UNDER BRITISH RULE.

For the last decade the harassed Deputy Commissioner
had found little leisure to devote to developing his District.
The building of outposts, raising and disciplining Police
levies, looking after a disturbed frontier of enormous
extent, which amounted to the keeping in check of over
twenty thousand starving hill thieves, and the assessing
of the villages within his border almost at haphazard, had
been his normal duties. It was different now. The
hill tribes had had enough of fighting to keep them quiet
for some years to come ; the District was of manageable
size and shape, and instead of one hundred and sixty
miles of border, only sixty remained. Now, then, was the
time for a philanthropic Deputy Commissioner to leave
his mark, and after one or two changes, such a man was
found in Major Urmston, who received charge in 1862
and retained it till 1866. During his incumbency mis-
sionary enterprise was encouraged and schools sprung
up in every large village. True, the young idea had
everywhere to be coaxed to learn his alphabet, and his
parents to be bullied or bribed to send him to school.
But what of that ? The District had thirty-six village
schools and 839 scholars, of whom thirty-nine were girls,
attending them, and was it not education ? Government
buildings of all sorts sprung up in every direction ; sub-
stantially built Police Stations, Court Houses, Staging
Bungalows for the better classes of travellers who could
afford to pay for superior accommodation, and Sarais for
the poorer. Charitable Dispensaries were also opened,
or their means of doing good enhanced, and here, as
elsewhere in India, were thoroughly appreciated by the
people. The sick came freely from hill and from plain
to be treated by our doctors ; and whenever a fight
occurred amongst our hill neighbours, some of the
wounded of both sides would be brought in to have bullets
extracted or cuts and bruises dressed; for all Afghans

BANNU UNDER BRITISH RULE. 61

have faith in the efficacy of our medicines and the sur-
gical skill of our doctors.

On Urmston's departure the District had the misfor- ^^^^ °^
tune to be subjected to repeated changes of Deputy Com- chec^to^progxeM
missioners, owing to which its progress in material
prosperity suffered a check. Such changes made the
people restless and irritable. They complained with
reason that their rulers knew them not, and that as soon
as one District Officer had gained a little acquaintance
with them he was succeeded by somebody else.

The fact is that men who had prospects of getting
Districts on the other side of the Indus fought shy of
coming this side, believing that, once across this Rubicon,
there would be small prospect of their returning for years
to come. Bannu, too, had an evil repute as being the
most out-of-the-way District in the Punjab, and a wild,
lawless, unhealthy sort of place withal, in which it would
be difficult to make a reputation and easy to lose one.
Apart from the difficulty of finding a sufficiently senior
officer in the Commission who would accept Bannii with
a good grace. Government had another — namely, to find
a man with the requisite qualifications, which in most
cases could only be ascertained by trial.

Cis-Indus, a good legal training and a capacity for omS? cis-^and
methodical desk work are the important essentials for
success. With these it does not much matter whether the
District Officer be delicate or strong, accustomed to do
his cold-weather tours in a carriage or in the saddle, a
lover of creature comforts or indifferent to them. Trans-
Indus, tact in the management of queer customers, ac-
cessibility and firmness, together with ability to undergo
fatigue and discomfort, are the all-important requisites;
a good legal training, though an advantage, being of
very secondary importance. Of course in both cases a
sound judgment is required.

62 BANNU UNDER BRITISH RULE.

There is a story of a distinguislied stranger who, after
a ride down the frontier, was asked, on his return to
Lahore, if he had mastered the wants of the province.
" Yes," said he, " on this side of the Indus you want
hard heads, but on that hard bottoms." This epigram-
matical remark has a good deal of truth in it, but is
more forcible than elegant.

But to return to our theme. " Wanted — a Deputy
Commissioner of active habits and sound health." When
one did come, many months did not elapse before he was
either transferred elsewhere, or hurried back across the
Indus by the doctors, with health undermined from
climate and overwork.^

Office drudgery. They Were evil days those; neither rulers nor ruled
had fair play, for neither did nor could know much
about the other. The Assistant Commissioner was a
mere Cutcherry drudge, for the judicial work was heavy
and the District under-officered ; he was also in charge
of the Government Treasury, the duties of which office,
if performed properly, are onerous. Signs that all was
not right were not wanting in 1868. Border offences
were numerous, midnight assassinations amongst the
vicious Banniichis increased in frequency, and, though
the assassins were generally well known, a sufficiency of
proof of their guilt to secure their conviction was sel-
dom obtainable. Fear of the consequences to themselves
chained the tongues of independent witnesses, while the
sweeping lies of the friends of the victims, incriminating
all the deceased's enemies at once, defeated the object
with which they were made. A British Officer, too, was
stabbed when asleep in his bungalow.

A drought. jj^ 1869 there was a partial failure of the spring crop

1 Between 1866 and 1871 the Deputy Commissioner was changed seven
times ; but in each case the change was unavoidable, and the necessity for
making it could not have been anticipated by Government at the time each
appointment was made.

BANNU UNDER BRITISH RULE. 63

throughout Marwat and Thai lands, owing to a long- con-
tinued drought ; but though want was general, absolute
famine was averted, as the crops in the canal-irrigated
tracts were excellent, and those in the alluvial lands of
the Indus fairly good.

Towards the end of the year the Deputy Commissioner, Hard work,
being seriously ill, had to take leave, and I, his Assistant,
was put in temporary charge of the District, having just
rejoined after an absence of eight months. For the next
six months I was left to struggle almost single-handed
with a large accumulation of judicial and miscellaneous
arrears, and to keep the administrative machine going
as best I could ; for although, after two of the six months
had elapsed, an uncovenanted assistant was posted to
Bannu, his ability to afford relief was small, as he had
but lately arrived in India.

My first act of authority was the trying and hanging ^^f^age*'*^
of a religious fanatic, who had stabbed a Sikh soldier a
few days before, when attending an auction of condemned -
stores outside the fort, the sale being superintended by
a British Officer. During his trial the murderer was by
turns sullen and defiant ; but when asked, before the passing
of sentence, whether he had anything to say, he became
animated and said, " In killing a Kafir (infidel) I obeyed
the command of God. I meant to have killed a Sahib ;
but when I got near the only one I saw, there was a
crowd round him, and he seemed thickly clad, so that
I thought my blow might not prove mortal. Whilst
standing irresolute a voice from above whispered in my
ear, ' Kill the Kafir next you.' I turned and saw a
Sikh standing with part of his belly exposed, so I
plunged my knife into it. Now let me die like a man,
give me a sword and a shield, and I'll fight a hundred
of your young men.'* The Sahib who thus so nearly
escaped martyrdom owed his deliverance partly to a

64 BANNU UNDER BRITISH RULE.

thick great coat lie was wearing, and partly to an un-
usually thick layer of flesh, which covered his manly
person, and which the poor ignorant savage had mis-
taken for clothes.

The murderer was hung as usual on the Friday fol-
lowing sentence, in the presence of multitudes from all
quarters who had come in to attend the weekly fair.
The scaffold was surrounded by a military as well as a
police guard, to prevent a rescue, should one be attempted.
"When the Civil Surgeon and I appeared, the condemned
man upbraided us with having kept him waiting. The
signal was then given, and all was soon over.

After this incident the days followed each other in
one continued grind of office, office, office, from morning
to night, and still the pile of arrears diminished not,
and the current work of each day was seldom satisfac-
torily got through by dark.
No rain, no crop. Thus the cold Weather wore away and the genial
spring appeared, but her sun and her showers were un-
able to give life and strength to the crops, which had
been drooping and withering from a four months' drought ;
for Christmas, our " big day " as the natives call it, had
failed to bring her usual present of "Christmas rains"
to the thirsty land. The weeks passed by and length-
ened into months, and still the windows of heaven
remained closed. When they did open, it was too late.
Although it was clear positive famine would be averted,
as in the previous year, it was still more clear that the
food grains would rise to hunger prices, and that crime
would consequently increase. But it did not occur to any
one that the temper of the excitable impulsive savages
along the border would, from the mere fact of " hard
times," become touchy to recklessness.

p. CHAPTEE TV.

THE MUHAMMAD KHEL REBELLIO:^^, AND ITS
LESSON.

We have seen in the last chapter how several causes —
repeated changes of Deputy Commissioners, an insufficient
staff of Civil Officers, and lastly two successive years of
drought — were operating together to unsettle the native
mind, and create a feeling of disaffection amongst our
unruly horder subjects. The lapse of a decade too — a
decade of peace and quiet — since a punitory expedition had
penetrated into any part of Waziristan, had wrought its
effect on them and us. They had forgotten we could
and did punish severely when we willed so to do ; and
we that they were still passion-governed bloodthirsty
savages, from whom the varnish acquired by a cold-
weather contact each year with civilization was again
rubbed off during the hot- weather sojourn in their own
rough mountains.

They said amongst themselves : " Our Sahibs neither WazWreasoning

understand us nor our tongue, and we hardly know them

by sight ; for as soon as one comes, he goes away again.

They pass the whole day in writing, and if the writing is

I over before dark, they grant interviews in their houses

• 6

THE MUHAMMAD KEEL REBELLION,

Popular feeling
not gauged in

Western
boundary of
British India.

to the Khans, because they are rich, wear white clothing,
and sit on chairs ; but us they receive in Cutcherry, or
in the verandah, because we are poor, dirty, and smell.
They think us as nothing, though we have honour, and
possess swords and matchlocks."

With such reasoning as this the Wazirs convinced
themselves they were being neglected and had a griev-
ance, and there were not wanting influential Bannuchi
Maliks and others, who, for their own ends, secretly en-
couraged them in such a belief.

Although the existence of this smouldering discontent
and its causes were only ascertained some time after one
Wazirl section had, by a rash, mad, treacherous act, ir-
retrievably committed itself, the facts remain that, in the
spring of 1870, the ever-present inflammable materials
on this frontier wanted but a spark to heat them into
combustion, and that none of the British Officials con-
nected with the District realized until too late what the
state of popular feeling amongst the Wazirs was.

Before describing this conflagration, and the way in
which it was extinguished, whereby the strong and the
weak points in our system of frontier management were
brought into prominent relief, it is necessary to give the
reader some insight into what that system is.

Speaking broadly, the Western boundary of British
India extends Trans-Indus along the base of the moun-
tains which form the eastern limits of Afghanistan and
Bilochistan, from Peshawar on the North to Karrachi
on the South, a distance of nearly 1000 miles. Between
the Peshawar District and the territories of our feudatory
the Maharajah of Kashmir, the line runs Cis-Indus in
a north-easterly direction in the mountains themselves
for about one hundred miles. Trans- Indus, the broad
plains and rich valleys, once the outlying provinces of
the kingdom of Kabul, are everywhere ours; whilst beyond.

AND ITS LESSON. 67

the barren hills are the poor but proud inheritance of ^S^ifaJg"^
the wild Pathan and Biloch tribes who inhabit them — ^^'^''^^»-
tribes of distinct nationalities, who have nothing in com-
mon except a lofty contempt for good honest labour, and
a keen relish for blood-letting and plundering. Amongst
the former each man acts exactly as he likes, and
although denying the authority of any individual mem-
ber of his clan over him, yet acknowledges, within certain
limits, that of the iriibdljirga, or council of grey-beards.
In short, the independent Pathans are republicans to the
core, and in some cases thorough-going communists.
There are of course in every tribe leading men, who,
though not exactly recognized as chiefs by their fellow-
clansmen, possess considerable influence over them, which
they may sometimes, if so inclined, exercise for good,
but can always for evil, as all Pathans have a strong
predisposition to mischief and devilry.

The Biloch tribes who occupy the hills beyond the
Sindh and Derah Ghazi Khan border, on the other hand,
acknowledge and obey the authority of their chiefs, and
though more backward and decidedly more dirty than the
Scottish Highlanders in the seventeenth century as described
by Macaulay, assimilate generally in character with them.

Such, then, were and still are our neighbours along a Punjab system

/, .,. „ ,, ,^^.-., of border defence

frontier Ime of nearly eleven hundred miles m length.
Under the various native Governments which preceded
our own the frontier villages were left to defend
themselves against the hillmen as best they could; but
with the annexation of the Punjab by a civilized nation,
the defence of the border and the protection of our
subjects along it devolved of necessity on the State.

This object is sought to be secured by a chain of strong
forts and outposts, erected at intervals of from three to
ten miles at the mouths of the more important passes
leading down from the hills, and garrisoned by detach-

THE MUHAMMAD KHEL REBELLION,

eonciliation
policy.

The Punjab
Frontier Force.

ments of troops alone in the Peshawar division, but by
both troops and local militia in that of the Derajat.

When the extent and nature of the frontier which has
to be guarded are recollected, and the fact that all the forts
and outposts are connected together by a good military
road, which is regularly patrolled, the arduous nature
of the task of border defence will be comprehended.

From first to last a policy of conciliation and patient
forbearance of wrong has been steadily pursued by
Government, and ofiensive measures have been resorted
to only when that point has been reached beyond
which further toleration would be criminal in a Govern-
ment towards its own subjects, inasmuch as it would
intensify the evils every strong Government is bound to
diminish.

The course pursued with an ofiending tribe has ever
been the same.

If a simple blockade suffice to bring it to its senses,
a fine so light as to be almost nominal is inflicted, and
free access to our territory, which was interdicted during
the blockade, is again accorded. If that fail, an expedi-
tion is reluctantly sent into the hills to exact a penalty,
and demonstrate to the offending tribe that their moun-
tain fastnesses are everywhere accessible to our troops.
Even then, immediately on submission being made to the
terms imposed, operations are stayed, the troops with-
drawn, the old score wiped out, and in token of the
reconciliation the parable of the return of the prodigal
son is reacted on a large scale.

Such a policy is worthy of a nation the most enlight-
ened and humane in Christendom, whose object is the
taming, elevating, and civilizing of the savage, no matter
how slow the process, and not his gradual extirpation.

I have said that the forts and outposts along the
Derajat frontier are garrisoned by ''troops and local

AND ITS LESSON. 69

militia," and in this province such troops are drawn from
a gallant little army, composed mostly of Sikhs and Pa-
thans/ known as "The Punjab Frontier Force," which
is, as its name implies, a local force stationed along the
Punjdb Frontier. It consists of eleven regiments of in-
fantry, one of guides, which comprises both infantry and
cavalry, five of cavalry, two light field batteries, and
two mountain batteries, in all about twelve thousand
combatants, of whom about one- fourth are cavalry. As
carriage, in the shape of a certain number of mules and
camels, is permanently kept up by each regiment, the
whole force can be mobilized at any time in a few hours.
It is distributed throughout the six frontier districts of
the Punjab, and together with the large garrison of
regular troops — about eight thousand men — located in
the Peshawar valley, forms a formidable bulwark and
outer belt of defence along our North- West Frontier.

The ordinary garrison in this District is two regiments The Bannd
of infantry, one of cavalry, and a battery of artillery,
about two thousand fighting men in all. The bulk of
this force remains in cantonments at Edwardesabad,
whilst detachments from it garrison the frontier posts of
Latamar, Barganattii, Kurm, and Janikhel, the other
posts being occupied by local militia alone. This militia
consists of undisciplined levies of horse and foot, furnished
by the most influential Maliks, whether Waziri, Bannu-
chl, or Marwat, in the vicinity of each post, and as they
make a good thing out of every man they supply, there
is great rivalry amongst them for the honour and
profit to be derived from holding one or more militia *

nominations.

The story of the recent Muhammad Khel disturbances

^ The exceptions are a Ghoorkha Regiment with fixed head-quarters at
Abbottabad in Hazara, and a small sprinkling of Punj&.bi Musalmans,
Dograhs, and Hindustanis in several of the regiments.

70 THE MUHAMMAD KHEL REBELLION,

in this District and their suppression will serve as well
as any other to exemplify how the general frontier policy
of Government is carried out; for whether those who
have robbed and murdered our fellow-subjects and set
all authority at defiance, have been Bilochis of Sindh or
of Derah Grhazi Khan, Wazirs of the Derajat, or Afridis
or Momands of Peshawar, their treatment has always
been identical.
SieL^''^''"''"^^ The Muhammad Khel clan belongs to the great Ah-
madzai tribe, and numbers about three hundred families,
. more than three-fourths of whom now possess lands in
the Bannii valley. Three generations have come and
gone since their earliest settlers ventured to quit their
mountain homes — in winter, holes and caves on the hill-
side ; in summer, black camel-hair blankets stretched
tent-like on sticks — and squat as cold-weather residents
in the plain itself, in which they have by degrees taken
root and passed from the pastoral to the agricultural
state. Their hills, though bare and inhospitable, have for
centuries been a valuable heritage to the clan, as the
Tochi and Kurm streams flow through them for the last
several miles of their course towards the plains, and up
them lie the routes to the fertile valleys of Da war and
Khost. Though no transit dues are levied, a passage is
never accorded to the merchant, until he takes an armed
escort of Muhammad Khels with him, for which he has
to pay heavily. Should he take an escort of any other
clan, he has to fight his way through. A fertile island
in the bed of the Kurm itself, and a stony but partially
irrigated tract, skirting their own hills, comprise the
plain possessions of the Muhammad Khels, all within
British territory.

As the Waziri settlers in the plains hold the passes
leading into their hills and the valleys beyond, nothing
from a goat to a camel can be carried off up any pass

responsibility.

AND ITS LESSON. 71

without the active assistance or at least the connivance of
some squatters or graziers belonging to the tribe. Owing
to this a custom has gradually grown up since 1857, under
which, when stolen property is proved to have been taken
off up any particular pass, the tribe whose lands within
our border lie nearest its mouth is required either to
recover the property, make good its value, or produce
the thief. In return for this responsibility their lands are
very lightly assessed, and the right of nomination to a
certain number of appointments in the frontier militia,
in proportion to each section's responsibility, is given to
their chief head men. Now one of the passes for which
the Muhammad Khels are thus responsible is that of the
Kurm. This pass being broad and easy, and within
five miles of the cantonments and the richest and most
populous Bannuchi villages, affords the hill thieves a
speedy and safe line of retreat with their plunder, should
its guardians be themselves the offenders or wink at their
passage.

So long as a chieftain of theirs named Khani Khan ^Je^i^'"™^^^ ^^
lived, the Muhammad Khels neither themselves marauded ^^^'^^y^-
nor suffered marauders of other tribes to make use of
their passes. Some time, however, after his death they
fell under the influence of two men, named Fazl Shah
and Madaman, the former a man who affected sanctity
and drugged himself with narcotics, and the latter a
man of strong will and turbulent character. But as
neither of these men ever attempted to influence his
fellow- clansmen for good, and as the lesson, which the
Mahsud expedition of 1860 had taught friend and foe
alike, had with the lapse of years gradually faded from
their minds, the Muhammad Khels became filled with
an exaggerated idea of their own importance, and with
the feeling that the number of horse and foot held by
them in the militia was less than they were entitled to.

72 THE MUHAMMAD KHEL REBELLION,

As border offences traceable to Muhammad Khels be-
came more numerous, fines under the pass responsibility
custom were more frequently imposed on them.

There was little or no cohesion in the clan. Their
leading men exercised no beneficial influence amongst
them ; those who had good lands busied themselves about
their own affairs, and left those who had poor lands or
none at all to their own devices.

Under such circumstances, with a pass like that of
the Kurm standing invitingly open, and an exposed
cantonment lying near at hand, their idle young men
felt an irresistible desire to practise once more their
hereditary profession of robbing and camel-lifting, and
the more daringly or cleverly the theft was accomplished,
the more creditable was the exploit to its performers.

The " cutting-out " of a horse or pony from the cavalry
lines, or from an Officer's stables, right under the nose
of a sentry, or the forcible abduction of a wretched
Hindoo, who, however poor he may seemingly be, is
always supposed to have a buried hoard somewhere with
which to pay his ransom, became of common occurrence.
When 1869 came to a close, the clan was rapidly drifting
from bad to worse, that is, the twenty or thirty good-
for-nothings amongst them, acting singly and in small
gangs, and generally assisted by Mahsud and Bannuchi
bad characters, pursued a career of camel and horse
steaKng and house breaking all over the country, and
used their own and neighbours' passes whenever they
liked; whilst their better conducted clansmen neither
informed against them, nor lifted a finger to stop them.
They in fact had entered into a tacit understanding with
all the other Waziri clans holding lands in Bannu, to
resist the system of tribal pass responsibility, without
the enforcing of which there would be little security for
Kfe and property on this border, for the simple reason

AND ITS LESSON. 73

that escape over the border is always easy, and pursuit
beyond it is for obvious reasons prohibited.

As every tribe and clan is governed by public opinion,
of which its jirga or council of elders are the repositories
and exponents, it follows that the respectable and orderly
members, who in every case outnumber by three or four
to one the rowdy reckless element, have it always in
their power to check any attempts at lawlessness, or at
least to prevent their passes being used as a highway
for the conveyance of stolen property into the interior.

In January, 1870, a most flagrant case of kidnapping Matters come
occurred which brought matters to an issue.

A wealthy young Hindoo named Ganga was seized ^^^"^°^
by a party of Muhammad Khels in broad daylight on
the high road about three miles from cantonments and
two miles from the mouth of the Kurm Pass, carried
off up the pass, and finally consigned to a Mahsud for
safe custody until ransom should be paid. The tribal
jirga admitted the fact and their own responsibility, but
after spending three weeks in sham negociations with
the kidnapped boy's Mahsud jailer, they flatly said they
were unable to recover him.

The truth seems to be, though it was not suspected
until six months afterwards, that they had determined
to make this a test case of the pass responsibility cus-
tom, and all the other sections of the Ahmadzais, being
interested parties themselves, awaited the result with
deep concern, and secretly applauded the action taken by
the Muhammad Khel jirga.

The case being such an outrageous one, and as it was
apparent the plea of inability was untrue, strong measures
had to be adopted. Four of their number were taken
as hostages, and the tribe was told that, until the captive
Hindoo should be restored safe and sound, their hostages
would not be released.

THE MUHAMMAD KHEL REBELLION,

The Hindoo
recovered.

A fishing
excursion.

Drought and
its effects.

Matters remained thus for a montli, when Madaman,
the leading spirit of the clan, who has already been spoken
of, volunteered to effect Ganga's release himself, provided
his brother, who was one of the four men detained, should
be set free. The offer was gladly accepted, and on the
twelfth day after it was made the Hindoo was restored
to his friends alive and well. The hostages were then
discharged, and Madaman was reimbursed the ransom
money (one hundred and eighty rupees) he alleged
he had paid, and presented with fifty rupees reward,
both of which sums were levied from the Muhammad
Khels themselves, Madaman's family alone being ex-
empted from contributing.

A day or two after Ganga's return a party of officers,
myself amongst the number, went up the Kurm on a
fishing excursion into the Muhammad Khel hills. Our
escort consisted of a company of infantry and a party
of Muhammad Khels, amongst whom were Madaman and
Fazl Shah. On our return to British territory after a
good day's sport, our Muhammad Khel friends, who had
proved themselves very agreeable companions, and seemed
to us an open-hearted contented lot, were feasted with a
fat sheep or two. I mention this incident as showing
either what thorough dissemblers they were, or that at
the time their treatment in Ganga's case had not ex-
asperated them, because they felt it to have been just.

Meantime the spring advanced, and copious rain fell,
but too late to reinvigorate the languishing crops.
Harvest time came, and the happy owner of irrigated
lands chuckled with light-hearted glee as he thought of
the rising market and the plenty in store for him, and
thanked God for having sent drought on the Thai -^ but

1 This represents with perfect faithfulness a Bannilchi's feelings in years of
drought. When the food grains are cheap, as now, in 1875, it is "hard times "
for him.

AND ITS LESSON. 75

the heart of his Thai neighbour was heavy as he looked
at his burnt-up fields, and wondered how he should feed
his little ones and pay Government his quota of land
tax.

The money-lenders of Marwat, too, rubbed their hands
with satisfaction at the golden harvest they were reaping,
for the peasant and his family had to be fed, and the
Sarkdr's treasury to be filled.

The water in the Kurm ran low, and the canal which
supplied the cantonments suddenly became dry. What
was the cause ; for a driblet still remained in the river ?
Why, the Muhammad Khels had diverted it on to their
own lands. The dam which they had run into the Kurm
was then cut, and the driblet, instead of going to irrigate
their lands, flowed down to cantonments to supply the
troops and townspeople with drinking water.

By the 10th of June only thirty Muhammad Khels' ^"^^^^^^^^ ^^ t^^
families remained in British territory, all the others Khei^to"thehiiis.
having previously left for their usual summer quarters
in their own hills.

A rather larger number had migrated than was cus-
tomary, and it was said by their enemies amongst the
Bannuchis, that their departure had been somewhat hur-
ried, as they were bent on mischief. Their friends, how-
ever, and those of the clan who remained said, No, their
object was mutual protection against the Mahsuds, with
whom they, in common with all the other Darwesh Khel
Wazirs, had a long-standing feud. The fact of the feud
was true enough, and it was well known that the Dar-
wesh Khels intended to fight it out that summer with
their enemies. The story was a plausible one, and though
it did not blind the eyes of a few old experienced native
officials to the certainty that mischief was brewing, it
somewhat lulled the suspicions of their English superiors.
However, spies were sent after the Muhammad Khels on

76 TEE MUEAMMAD KEEL REBELLION,

tlie 10th, with a polite message to their head men, asking
them to come back and state their grievances, if they
had any. The officer commanding the outposts was in-
formed of what was going on, and the garrisons in the
posts themselves were warned by him to be on the alert.
!N^o exceptional precautions, such as strengthening the
Kiirm post, were taken, partly from fear of precipitating
matters, but chiefly because it was not believed that the
Muhammad Khels would in any case be so mad as to
commit any overt act of rebellion.
Attack planned. Whilst on the night of the 12th, the return of the
spies and an answer to the message were being awaited
without anxiety, and the usual detachment of twenty
men for the weekly relief of the Kurm post was told
ofi" for duty, the Muhammad Khels, to the number of
one hundred and fifty men, were sitting in council in
the hills about twelve miles ofi". They were discussing
the message and how it should be answered. All agreed
that tribal pass responsibility had become of late an in-
tolerable burden, and that they must be the first to
bring the common grievance of all their fellow- settlers in
the valley to the notice of Grovernment. The majority
were for petitioning or sending in a deputation, but
Madaman and a few others were opposed to either course.
In a short impassioned harangue, in which he told his
hearers they must make themselves felt, to be listened to,
he worked them up to such a pitch of reckless frenzy,
that they agreed to start at once and waylay the relief
detachment, which, he reminded them, would pass the
ruins of the old Kurm post next morning.

He had indeed planned the meeting with devilish
cunning for that Sunday night, knowing that the garrison
of the post would be relieved on the following morning,
so that his fellow- clansmen might have no time for cool
reflection between resolve and performance. An aged

AND ITS LESSON. 77

Moolah, the only scribe the clan could boast of, was dragged
into the midst of the excited assemblage, and a humble
petition of grievances was drawn up, which, however, was
not presented until after the massacre was accomplished.

This wonderful document asserted that they were too
poor to be responsible for their passes any longer ; that
they had a few days before been unjustly deprived of
their water ; and that certain native officials had grossly
abused them. The first was the real grievance ; the latter
two were merely tacked on to it to support their case
and gain sympathy.

Everything being prepared, Madaman hurried his The outrage,
band off to the attack, and placed them in concealment
on either side of the high road about half-a-mile from
the new Kurm post, amongst the ruined walls of the
old one, and behind the steep spoil banks of a canal, which
afforded them perfect cover and a good line of retreat
to the hills. They had hardly ensconced them-
selves in their ambuscade, when the first streaks of
dawn began to appear in the eastern sky, and the
men of the doomed detachment, chatting and laugh-
ing amongst themselves, and dreaming of anything
but a surprise, approached the fatal spot. One volley,
delivered at fifteen yards distance, laid more than half
of them low. With a wild whoop their murderers
rushed forward, despoiled the dead men of their arms
and accoutrements, and scuttled off towards the hills.
Hearing the firing, the troopers in the post, who were
standing to their horses in momentary expectation of the
arrival of the relief party, galloped to the rescue, but
were unable to intercept the retreating band, as their
horses could not cross the canal. Our loss was seven
men and three horses killed outright, and four men
wounded, while the Muhammad Khels had one man
killed and two wounded.

78 TEE MUHAMMAD KEEL REBELLION,

Its result. The deed was done, the retreat effected. The troops,

who had been pushed up the Kurm in vain pursuit
of the invisible foe, had returned, and the humble peti-
tion of grievances had been presented. A few days
of feverish suspense then ensued for the treacherous
rebels. Would their countrymen support them ? Would
the Sarkar abolish pass responsibility, invite them to
return, and give them more horsemen in the militia ?

The news of the outrage exaggerated by rumour
quickly spread, and Hathi Khels and Spirkais, the two
leading sections of the Ahmadzais, for a day or two
laid aside their mutual jealousies, and spoke up re-
solutely and well in behalf of their rebel countrymen.
But the calm demeanour and deliberate action of the
District authorities speedily dissolved their short-lived
league, and the Hathi Khels, who could muster over
eight hundred fighting men, seceded and declared their
readiness to support Government through thick and
thin. The other sections of the Ahmadzais and l/tman-
zais wavered for a few days, irresolute whether to
follow the example of the Hathi Khels or openly
to declare for the Muhammad Khels, should the point
in dispute, the abolition of pass responsibility, not be
conceded to them. They talked for some days of re-
turning to the hills en masse should their grievance
not be redressed, but it was only talk after all. With
the secession of the Hathi Khels, their best tooth had
been drawn. So they gave in sulkily, and promised
faithfully not to shelter or assist the Muhammad Khels,
while in their hearts they resolved to befriend them in
every possible way.

When the Muhammad Khels discovered they were
left to bear alone the consequences of their treacherous
conduct, and learnt that they had been proclaimed
outlaws, that their lands had been confiscated, and that

AND ITS LESSON. 79

thirty-two of their clansmen were already in jail, they
cursed their precipitancy, and began to think of asking
for terms. They were told that until their whole clan,
including the ringleaders in the attack on the detach-
ment, surrendered unconditionally, they would be debarred
from entering British territory.

Though the door of hope was shut against them,
the knowledge that both Ahmadzais and l/tmanzais
would secretly assist them, and that many of the
Bannuchis were their sympathizers, cheered them in
their banishment, and encouraged them to make their
involuntary exile from our territory as much felt as
possible.

For the next twelve months they kept the border,
for thirty miles, in a constant state of alarm and dis-
quiet. Their petty raids and thieving incursions were
incessant. Owing to the curtain of hills which masked
their movements, and the timely intelligence of every
action on our part, which their friends and supporters
within the border communicated to them, they were
always enabled to select their own point of attack,
and generally to effect their retreat behind the shelter
of their hills with little or no loss to themselves.

Of their exploits, and they were numerous, I shall
only relate two^ one on account of its daring, and the
other on account of its ingenuity of device and au-
dacity of execution.

An old Moolah named Bashir, who gained a liveli- ^ ^^-^^
lood by teaching Pashto to the officers of the ^^^^^
garrison, lived with his family and dependents at a
'•ater-mill about a mile from the cantonment. He
lad many years before incurred the enmity of a
'ahsud in a case connected with a woman, and when
the disturbances began, had told the Deputy Com-
lissioner he thought his enemy would take the

Clever camel

80 THE MUHAMMAD KHEL REBELLION,

opportunity, whicL. then offered, to wreak his ven-
geance on him. He was "advised to remove to a place
of greater security, and was about to do so, when one
night a band of thirteen or fourteen Muhammad Khels
and Mahsuds attacked his solitary hamlet, slashed his
brother and five others to pieces, and wounded two
more with their swords. But they missed the object
of their search, as the worthy Moolah, more knowing
than to run out of his hut when the uproar began,
had quietly laid himself flat on his face under his
bed, and did not venture to come forth until assured
the coast was clear by the stillness outside, and the
faint receding shouts of the assassins and their cowardly
Bannuchi pursuers.

On the other occasion, thirty-four camels were grazing
^'"*^* well away from the nearest hills and within a mile of

several villages, when the herdsmen observed some men
approaching them from the direction of the hills. As
the party neared them, they saw it consisted of unarmed
"Wazirs carrying a bier, on which lay apparently a
corpse covered with a sheet. This reassured them, and
they took no further heed, until the party got in
amongst the camels, when all of a sudden down went
the bier, off flew the sheet, and up jumped the dead
man, whilst his bearers seized their arms which the
sheet had concealed. Before the astonished herdsmen
could find legs or tongue, the camels were being driven
off to the hills, and by the time the villagers started in
pursuit the thieves had got clear away with their
prizes. It was a good haul that, worth over two thousand
rupees to the captors.

During the winter months the Muhammad Khels were
reduced to pitiable straits, and but for the charity of
their friends, especially of the men of Dawar, who
gave them food and shelter in their villages, hunger

The game played
out.

AND ITS LESSON. 81

would have forced them to come in before New Year's
Day, 1871, and — acme of shame and humiliation — deliver
up their ringleaders. Driven at last to despair, they

,,_-.- T ,. . , The outlaws

compelled their leaders to agree to unconditional surrender,
surrender, and on the 20th September, 1871, after
fifteen months of exile, the whole tribe, men, women,
and children, came into Edwardesabad, and went in
a body to the Deputy Commissioner's house. The men,
with heads bare and turbans and ropes tied round their
necks, cast their arms in a heap at the feet of the
Commissioner and Deputy Commissioner, and throwing
themselves on the ground before them, begged for pardon.
Whilst some of the women and children sat huddled
together in the background, others spread themselves like
locusts over the garden, and devoured greedily every
edible green thing they could find.

The rest is soon told. Six of their head men were Their

punishment, and

sent as political prisoners to the Lahore Jail for various abStors^^"^
terms, and a fine of seven thousand rupees was imposed
on the clan, to raise which they had to mortgage
some of their best lands. After the fine had been
paid, they were allowed to resettle on their lands in
British territory. Owing to the death from cholera of
two of their imprisoned head men, the present Viceroy,
during a visit he paid to the Lahore Jail in October, 1872,
took pity on the survivors, and graciously released them.

Fines were next imposed on the Bizan Khel and
Umarzai Wazirs, both of whom are sections of the
Ahmadzai tribe, and cold-weather settlers in Bannu.
Although ostensibly supporting Government throughout
the disturbances, they had notoriously aided and abetted
the Muhammad Khels during their proscription.

The Sudn Khels, who belong to the same immediate
group of clans as the Muhammad Khels, and had con-
sequently been more active than any others in rendering

82 THE MUHAMMAD KHEL REBELLION,

them assistance, had to submit to the shame of
burning Gumatti, one of their own hill hamlets, with
their own hands — a punishment which, while it pro-
claimed their contrition and humiliation, inflicted no
material loss on them, as the huts were few in num-
ber and mere grass and reed structures, easily run up,
and costing nothing but the labour of erection.
Dawfn '"*" ^*° The inhabitants of Dawar, a rich and fertile valley,
which the Amir of Kabul has long coveted but not

^ yet conquered, now alone remained to be dealt with.

\ As the Eastern extremity of that valley lies twelve

miles beyond our border, and our troops had during
the late disturbances never attempted to operate in
the hills at all, the Dawaris were at first incredulous
when called on to pay a fine; but after long nego-
ciations, the villages of Upper Dawar, though farthest
from British territory, complied with our demands.
Not so those in Lower Dawar. Their jirga, after
coquetting with us for some weeks and even promising
to pay, suddenly changed its tone, with the proverbial
fickleness of Asiatics, and flatly refused. On receiving our
ultimatum, they replied by sending a written challenge, full
of the most insulting language, and turned our messengers
out of their valley, after grossly abusing them and pelting
them with stones and clods of earth. As further for-
bearance would have been undignified, and even dangerous,
a force of fifteen hundred men was ordered to enter Dawar
and levy the fine. After the troops had penetrated the
valley, negociations were again opened, a peaceable solu-
tion being still hoped for ; but whilst the parley was
going on, some of our troops, who had meantime advanced
within matchlock range of Haider Khel, the principal of
' the defiant villages, were unexpectedly saluted with a

volley. Such an act of course cut short further discussion.
Haider Khel was taken by assault and burnt, on which

AND ITS LESSOK 83

the Dawaris submitted and paid their fine. This result
was accomplished on the 7th of February, 1872. Our
loss was trifling, only six men wounded, while that of the
enemy in killed and wounded was admittedly over fifty.

"Well, reader, I know you think the Dawaris got
their deserts, but what of the Muhammad Khels?
Perhaps you say, as many said, and thought, "Treacherous
brutes! Instead of a year's imprisonment, their head
men ought to have been hanged as high as Haman.
They were all guilty of deKberate cold-blooded murder,
to say nothing of rebellion. '*

Had Madaman and some of his accomplices been banged, The punishment

^ ° meted out to

transported for life, or with their families deported to xJ^is^^'Jg^^
another part of India, the punishment would no doubt '°*'^^'^"''^^-
have been better and longer remembered, and therefore
more likely to act in future as a deterrent to others.
Such a penalty would, I think, have been more po-
litic and commensurate with the enormity of the
ofience, than that which the leaders in the murderous
attack actually received. Once the Muhammad Khels
free themselves from their present indebtedness, they
will soon forget their fifteen months' wanderings and
privations, and nothing will remain to keep the re-
collection of their punishment fresh in their memories.
While, on the contrary, the fact of the massacre of
the sepoys and troopers, and the subsequent disturb-
ance and annoyance which a petty clan like their's
was able to cause a powerful Government, will remain
indelibly printed in their minds and in those of their
neighbours. Savages, like many wiser people, derive their
anticipations of the future from past experience alone,
and should, five or ten years hence, any tribe on this
border wish to indulge in a few months' devilry, the
example of the sentence on the Muhammad Khels, as
it will then appear to it, will have little, if any, deterring

84 THE MUHAMMAD KHEL REBELLION,

effect. For these reasons I am of opinion that the punish-
ment of the leaders of the Muhammad Khels was politi-
cally indequate.
outbreak! *^^ I may closc this chapter with a few words on the

lessons which the outbreak has taught. Until disillusioned,
we believed that the Muhammad Khels and the other
Waziri settlers in Bannu had, owing to many years
of tranquillity and contact with us and our laws,
made great strides towards emergence from barbarism,
and that their minds at least had been so far opened as
to prevent their acting like brute beasts, on the im-
pulse of the moment, regardless of future consequences.
Events proved that such a belief was erroneous. We
had, indeed, no reasonable grounds for it, because it is
obvious that until the Wazirs discontinue their annual
hot-weather migration to the hills, their cold-weather
residence in the plains as our fellow-subjects can have
no permanently elevating effect on them. During the few
months they are down in the plains each year they
put on a certain rough coating of civilization, and
fear of the consequences imposes a certain restraint
on them; but, once across the border in his native
hills, the savage is himself again, free and unshackled,
the victim of his own passions and inherited instincts.
Another lesson was this. The local British officials
perceived the necessity of themselves bestowing more time
and attention on seemingly petty border matters. While
the Government became alive to the fact that, if its
peaceful and forbearing policy was to be successful and
the era of expeditions to cease, it must at any price have
fewer changes of Deputy Commissioners from District
to District, and that, by granting the Deputy Com-
missioners an adequate staff of assistants, English and
native, time should be afforded them to study frontier
politics and to hold frequent personal intercourse with the

AND ITS LESSON.

wild tribes of their respective borders. In sbort, Govern-
ment was reminded that it ought to treat its Frontier
Deputy Commissioners less as machines, held to be in good
working order only when shown by periodical returns to
be turning out a certain number of cases daily, and more
as honourable gentlemen, occupying highly responsible
posts, the due performance of the duties of which cannot
be tested by figures alone.

CHAPTEE V.

TIMES OF PEACE AND PLENTY.

Thrve years of SiNCE the Gveiits related in the last Chapter, the

plenty.

District has enjoyed three years of perfect tranquillity
and unprecedented agricultural prosperity, for the rains
of 1872, 1873 and 1874 have been abundant and
seasonable, and the spring crop of 1875 is enormous. In
this period the price of wheat, barley, gram, MJra,^ and
jwdr,^ the staple grains of the District, has fallen even
lower than it was in the Mutiny year — a year famous
throughout the Punjab for its bumper harvest, which
factor has I hardly think been sufficiently taken into
account in summing up the causes for the loyalty or
quiescence, whichever it was, of the Punjab peasantr}^
during that terrible year.

The price current of wheat is at all times a good
criminal barometer. In 1872 the reading was "fair,"
but now it stands at "set fair";^ hence offences against
property, the commonest class of crime and usuall}'

^ Bulrush Millet {Penicillaria spicata).

2 Great Millet {Holcus surguni).

3 First quality wheat is now, May, 1875, selling at Lakki at one maund
ten seers the rupee, that is, at about forty-seven and a half pounds for a
shilling.

TIMES OF PEACE AND PLENTY. 87

instigated by want, have for the last three years
been of far less frequent occurrence than in average
or bad years. Together with a peaceful border and a
well-fed and therefore contented peasantry, Bannu has •
for nearly four years past had the unaccustomed ad-
vantage of having experienced no change of Deputy
Commissioner ; and owing to the commencement in
it of Settlement operations early in 1872, its judicial
staff has been for the last three years double what
it was formerly.

To complete the contrast between the four years
before and after the Muhammad Khel outrage, two
or three other facts deserve mention.

Formerly a murderer could only be punished when ^^^^f jJcJ isn.
convicted on full legal proof — a proof which was
seldom forthcoming, because, however publicly the murder
might have been committed, fear of the consequences to
themselves, from the friends of the murderer, sealed
the mouths of independent witnesses. A conviction was
therefore of rare occurrence, and a hanging of rarer,
but when one did take place, the public manner of the
execution, which was always carried out on a Friday,
the weekly fair day, and in the presence of the whole
concourse assembled at the fair, acted as a strong
deterrent for all would-be murderers. A lurking doubt
in the mind of the Court as to the quality of the
evidence adduced, or a nervous dread of the Lahore Chief
Court, whose confirmation is required before sentence of
death can be carried out, enabled many a murderer to
escape scot-free, or consigned him to transportation beyond
"the black waters," instead of to the ignominious death
he deserved.

Matters at last reached such a pitch that no "re-
spectable" man felt his life safe, and those Banniichis
who had towers in their villages resorted to their old .

88 TIMES OF PEACE AND PLENTY.

pre-annexation custom of sleeping in them at night
after pulling up the ladder — the only means of ingress
or egress — behind them. I have used the term " re-
spectable" as a Pathan does. To him an inherited
blood feud and its accompaniment of six or eight
foes, each watching to take his life, are proud patents
of respectability and good birth. As it was in Bannu,
so it was in all the other Frontier Districts.

JriSIuaw- -^^^ ^^ ®^^ "^^^ P^* ^ *^^^ unsatisfactory state of
trial by "iir^a."^g.^-j.g^ Early in the spring of 1871 Sir Henry Davies,

the present Lieutenant Governor of the Punjab, marched
throughout the whole length of his North-west Frontier,
and, having mastered the various questions which required
his attention, proposed and procured the passing of certain
regulations " for the peace and government " of the six
frontier Districts. The new regulations became law in
January, 1872. Under them the Deputy Commissioner
is empowered, when he thinks the evidence inadequate or
for other good cause, to refer cases of murder or other
heinous offence to a Pathan or Biloch. ^*jirga^^ for trial
according to their own usage ; but this ^^jirga " can only
inflict a sentence of fine on the convicted party. This
mode of trial, so suitable for the evil it was devised
to meet, has been since adopted as occasion required,
with the happiest results, and murders arising from
enmity are now of rare occurrence, only twelve or
fifteen in the year. Though a heavy money fine of
one thousand or twelve hundred rupees is the usual
amount of blood-money imposed for the murder of a
full-grown male, it is seldom paid in cash, but made
up with cattle and young girls, according to a fixed
table of exchange, under which unmarried girls who
have attained puberty are priced at two hundred rupees
each, and if still children, at half that sum. Thus a
• poor man is never ruined by the fine, as his friends

examination

TIMES OF PEACE AND PLENTY. 89

and relations would assist him if his own family were
unable to produce a sufficient number of young women
and oxen to make up the required amount. A girl's
status is not changed from the transfer of possession ;
she merely enters a new family, the head of which
disposes of her hand in marriage instead of her
natural guardian.

Again, early in 1873, the passing of a searching Pashto
examination in colloquial Pashto was made obligatory
on all Civil Officers serving in Districts where that
language is spoken. Before the order was issued, only two
Civil Officers on the frontier had passed the examination,
although in four out of the five Trans- Indus Districts
Pashto is the language of the people. Now there are
eleven who have passed, and several are preparing for it.

The delight of a hill Pathan in being addressed by
a Sahib in his mother Pashto is always genuine and
irrepressible; his whole face, which ordinarily wears a
fixed touch-me-if-you-dare almost defiant expression,
breaks into one broad grin as he wonderingly asks
you, "Eh, you talk Pashto, how did you learn it ? "
It is just the sort of question a Highlander would
ask did a Southerner address him in Gaelic. The
gain in personal influence, besides other advantages,
which an ability to converse directly with the people
gives an Englishman amongst Pathans is so obvious
that I need not dilate on it.

Again, since his visit in 1871, the Lieutenant Lieutenant

o ' ' Governor twice

Governor has twice marched through this District, "^^^^^ ^^"'^*
namely, in January, 1873, and in November, 1874,
and every question connected with its frontier admin-
istration, the most important of which were how to
place the pass responsibility system on a better and
stronger footing, and how to reorganize the frontier
militia, has been thoroughly examined and finally settled.

90 TIMES OF PEACE AND PLENTY:

In the cold weather of 1872-73 a great camp of
exercise, the largest yet attempted in India, was formed
between Eawal Pindi and Attock, near Hassan Abdal,
a beautiful spot, where are the remains of those
royal gardens in which Moore tells us Lalla Eookh
rested whilst her minstrel lover Feramorz sang "The
Light of the Harem" to her.
Border chiefs go The Opportunity for impressing the border tribes
exercise. with a practical lesson on the power of the Sarkar,

by enabling their representatives to see the troops
manoeuvring, was too good to be lost. A gigantic
twenty-day picnic was arranged by a paternal Govern-
ment, to which the cream of all the Pathan frontier
tribes, subject and independent, from the borders of
Kashmir down to Derah Ismail Khan, was invited. *
The march there. Towards the end of January the guests began
flocking to Hassan Abdal, where the standing camp
of the troops engaged in the manoeuvres was pitched.
I was deputed to take charge of the contingent from
this District, amounting to between fifty and sixty
chiefs, many of whom were accompanied by one or
two followers. My menagerie, which could hardly be
called a happy family, as Mahsuds, Dawaris, Bhatannis,
and Darwesh Khels had a cat-and-dog-like antipathy for
each other, started nevertheless in great good humour on
January 24th. They had been promised during their
^ absence from the District as much as they could eat ;
and twenty days of unlimited gorging was a prospect
well calculated to tame the savage breast for a time
at least. In this country want of food is pretty well
the root of all evil, if women be, for once, left out of the
account. For two or three days we journeyed along
with mutual satisfaction, until one morning I woke
to find my little tent besieged by the hungrier and
more forward of my guests. As it was unlikely thej^

TIMES OF PEACE AND PLENTY. 91

intended to eat me — seeing that they had emerged
many centuries back from the cannibal state — their
loud excited talk was not discomposing. I gathered
that they had struck for better food than I was dis-
posed to give them, for I had to render an account of
my stewardship on my return, and though inclined to
be liberal with them, I did not wish to be extravagant.
The point on which we differed was a serious one,
and deserves to be faithfully recorded. I had fixed
the daily rations for each guest at two pounds of
goat's flesh and wheaten cakes ad Hhitum, together
with a proportionate amount of condiments; and for
each quadruped — I can hardly call them horses, as
most of them were lean wretched ponies — at eight
pounds of gram, and as much hay as they could eat.
The chiefs were not contented with either measure,
and said that as they had been promised as much
good food as they could eat, and their horses were
included in the invitation, they wished for themselves
nothing but sheep's flesh or fat, and for their
horses nothing but gram. Cakes and grass they
could get at home at any time. In vain I explained
to them that the Lai Sahib's (i.e. Lord Sahib, as the
Lieutenant Governor is always called) horses, which
were twice as big as theirs, were getting the same
measure as I allowed them. Their answer was, "The
Ldt Sahib feeds his horses all the year round on
gram, ours have only twenty days to lay in a year's
supply in, as they don't get it at home." Under the
circumstances I thought I ought to compromise ; so I compromise and
gave in, and the fat-tailed sheep (doombah) was substi- ^ * ^^™^
tuted for the goat, and the allowance of gram per quad-
ruped was raised to ten pounds.

The supply question being adjusted, every man of
my party rose in his own esteem immensely, for it is

92 TIMES OF PEACE AND PLENTY,

wonderful how a good meal swells a man out, and
began to urge that his dignity required that he should
sit at the Lieutenant Governor's Darbar on a chair —
an article of luxury known to many by hearsay only.

Seeing how compromise had simply raised their demands,
I said, No, no, to every one who put forward his claim,
and after that no more favours were asked. On arrival
at Hassan Abdal, I made over my charge to a Civil
Officer named Muhammad Hayat Khan, who had been
appointed the Mihmdnddr (Official Entertainer) for all
the motley collection of guests. This native gentleman
had been rewarded with both a C.S.I, and an Assistant
Commissionership — an honour to which as yet no other
native in the Province has attained — for his services
in this District during the Muhammad Khel dis-
turbances, and was looked upon by the Wazirs as an
Camp sights and old friend. They were delighted with the novelty of

amusements. . .

all they saw : had twice the mingled pleasure and
pain — for who that has ridden on a pad on elephant-back
has not felt dreadfully nervous as the living mountain
rose under him ? — of riding through the camp on the
Lieutenant Governor's elephants, animals which most
of them had never seen before ; had their photographs
taken; and — climax of all — were well scrubbed in the
river and presented with new clothes the day before
the Darbar. This latter little extra expense, though
not ordinarily falling within a host's duties, was ab-
solutely unavoidable, as none of the guests I took up
had brought a change of clothing, and they had to my
certain knowledge worn and slept in the strong-smelling
garments they then had on night and day for the pre-
vious fortnight, and probably for many weeks before
that.
mprelions and "^^^7 wcro not nearly so much impressed as I had
criticisms. expcctcd with the fighting and march past, at which

TIMES OF PEACE AND PLENTY. 93

sixteen thousand troops were present. Except when
they saw the elephant battery of siege guns, at the
enormous size of which their wonderment knew no
bounds, they never showed any excitement or enthu-
siasm, but, on the contrary, made shrewd and some-
times cynical remarks on what was passing. "When, on
the last day of the fighting, the opposing forces
blazed away incessantly for upwards of an hour at
each other in the open plain between Hassan Abdal
and the Margallah Pass, one of them remarked that
had they been Wazirs fighting, they would have an-
nihilated each other ten times over, and that if the
Sarkar had given them the powder, instead of wasting
it, they might have blown it away to some purpose.
The Boyal Horse Artillery guns they thought mag-
nificent, but said they could never be used against
them in their hills. As to the troops themselves,
their expression, which they kept on repeating, was,
"The Sarkar's army is like locusts, but the white
faces are fewer than the black." During the fighting,
hill skirmishing was the point of interest with them,
being, I suppose, the only portion of the proceedings
of which they were competent judges. A charge of
cavalry, or a battery pouring imaginary shot and
shell into another or into some invisible object in
the distance, had no attractions. On the whole I
think they were greatly impressed with our power and
resources and their own comparative weakness, but
felt that the troops were too good and precious to
be ever used against them. Indeed, it was impossible
not to see that they quite comprehended that it would,
to use a slang term, " pay " Government better to
put up with an infinity of afironts rather than go
to the expense of sending any portion of its fine
white troops into their distant hills after them.

94 TIMES OF PEACE AND PLENTY.

Hill men utterly The utter absGiice amongst the border chiefs of all

incunous about "

each other. curiosity relating to each other was a point which
could not fail to strike those who mixed with them
at the camp. Here were representatives of twenty or
thirty warlike Pathan tribes from distant parts of
the frontier, thrown together within the limits of one
small camp for a space of twelve days, meeting each
other for the first time in their lives, and, as far as
I could gather, none of them made any new ac-
quaintances whilst they were there, and even when
meeting passed each other with the same blank I-
don't-know-you sort of stare, which Englishmen are
said to assume until the magic of an introduction
breaks the ice. Certainly had the Wazirs been put
through an examination on their return to Bannti, I
do not think their best man could have named any
of the tribes on the Peshawar or Hazara border.

The Darbar was held on February 12th, and we
started on our return on the following day, right glad
to turn our faces homewards ; but my " lambs," as
they were facetiously called at the camp, next morn-
ing belied their name.

In the distribution of Khilats (dresses of honour)
and presents at the Darbar, some of the chiefs had
necessarily been more favoured than others, in conse-
quence of which those who imagined themselves to
have been slighted said disagreeable things of their
more fortunate brethren. A quarrel ensued amongst
some of the leading men as to their relative indi-
vidual and tribal greatness, and so bitter did they become
towards each other, that on the third march the two
parties would not camp together, and held aloof from
each other for the rest of the journey home, as if
each thought the other plague-stricken.
Jf^wazi^J^^^^^"*^ ^^^^ persecuted Wazirs ! you fell on evil days when

TIMES OF PEACE AND PLENTY. 95

John Bull appeared on your border, and since that
Hassan Abdal Darbar, between the settlement in the
valley and the Mahsiids in the hills, who have during
the past two summers worsted you in every fight,
and seized on many an ancestral acre, there is no
escape but to kiss the rod and accept civilization !
It must come to this sooner or later, as the Mahsuds
are year by year steadily thrusting them westwards
into the Bannii valley, and whether it be ten years
or twenty or fifty hence, the day is not far distant
when the hills will know the Darwesh Khels, as
summer residents, no more, and the Mahsuds will be
close and unwelcome neighbours all along the Bannu
border. Even as it is, most of the Hathi Khels are
now permanent residents in Bannu, and daily assimi-
lating in habits and mode of living to the Marwats,
and the per-centage in the other clans who have
followed their example, though still small, is each
year increasing.

So much having been said about the Wazirs, I may Feeling of the
now venture a few words on the other inhabitants Government,
of the District, and state what I think to be their
feeling towards Government, their appreciation of its
laws and general policy, and their ability and will to
understand and criticize them.

A few of the more thoughtful and intelligent have conception
a clear conception of what is meant by the word " Government "
" Sarkdr," that is " the Government," which is eternally
on their tongues, but to the mass it conveys a
vague complex idea of irresistible Force somewhere,
before which even their immediate rulers — the incar-
nations of power and good faith in their minds — must
bow down. The subordination of the Deputy Com-
missioner to the Commissioner is intelligible enough
to them. But when the latter talks of himself as only

96 TIMES OF PEACE AND PLENTY.

a servant of Government, and tells them that he
cannot comply with some simple and possibly reason-
able wish of theirs, as by doing so he would exceed
his authority, and they see him and his subordinate the
Deputy Commissioner acting nevertheless in most matters
as if their simple word were law, they get beyond their
depth. "When, however, the '' Ldt Sdhih " of the Punjab
comes round, whose word at all events they think
must be law unlimited and uncontrolled, and they
find that there is a greater than he, before whom
he is as nothing, they get helplessly puzzled, and
like Stephen Blackpool in " Hard Times " give it up
as " a muddle."

A story occurs to me which illustrates what I have
just said. On Lord Mayo's death, a subscription was
started in the Punjab with the object of raising some
suitable provincial memorial to him. The village head
men in this District were, as in others, invited to
contribute, but were told that their doing so was to
be entirely voluntary. In the Cis-Indus subdivision a
fairly handsome sum was collected. Some time after-
wards I happened to ask a village head man, named
Shera, belonging to that part of the country, what he
had given, and he laughingly said a rupee.

" Why did you give it ? " I asked.

His ready answer was, "Oh, I was told some great
Lord Sahib had died somewhere, and that the Sarkdr
wished us to subscribe to help his widow to England!"
Now this man fairly represented the intelligence of
Mianwali, the quietest and most advanced part of the
District, and though Lord Mayo's tragic death had
been for months the talk of official and educated
India, and every endeavour had been made by the
Deputy Commissioner to prevent misconception on the
part of native contributors, his mind had been unable

TJMEB OF PEACE AND PLENTY. 97

to comprehend the connexion between himself or his
pocket and a great Lord Sahib, who had died in some
distant land he had never heard of before.

As to popular feeling towards Government, all, from the pJ^e^fe^^oSl^mie
bigoted priest-ridden Bannuchi, or poverty-stricken Mar- *°'^°'^'^®*
wat, who has never been five miles from his village in
his life, to the well-to-do litigious Squireen of Mianwdli,
familiar with lawyers, Lahore, and the Chief Court, all
these believe implicitly in its justice and good faith, and
that, provided the revenue instalments are paid in by the
prescribed dates, the Sarkdr desires nothing but their good.
Indeed, were the question of independence or a continu-
ance of British rule put to a plebiscite to-morrow, there
would be an overwhelming number of votes in our favour,
so fresh is the recollection of the oppression and miseries
under which the country groaned up to thirty years ago,
and so strong the conviction the people have of their own
incapacity for self-government and self-defence.

To the Waziri tribes, whose gradual absorption of independence
Bannuchi lands was stopped by Edwardes' bloodless con- come of it.
quest of the valley, a prospect of renewed independence
would, of course, be welcome. But not so to the other
tribes, because our retirement across the Indus would be a
signal for the renewal of endless internal strife, and ultimate
subjection either to one of their own chiefs or to a stranger.

The ordinary peasant is such an uninquisitive being,
that even if he possess critical ability sufficient to enable
him to judge whether a given law or order is beneficial or
not for his class, he does not take the trouble to cudgel his
brains to think about it at all, unless it directly afiects him
individually in purse or comfort. In such a case he bestirs
himself in his own interest, until convinced that the
obnoxious order has really been given, and will not be
cancelled, however much he may agitate against it.

Here is an instance in point. For the last year the '^l cusUima*

98 TIMES OF PEACE AND PLENTY,

Inland Customs Department, which has a preventive line
in this District, has been engaged in running a hedge
along the left bank of the Indus for the purpose of more
effectually checking the smuggling of sugar to the south
by that river, and the importation of black salt into the
Punjab. Now this prickly barrier is a simple and effective
but barbarous device, and besides being a monstrous inva-
sion of public rights of way, is a great nuisance to scores
of villages; but beyond a few complaints at the first, it
has hardly been objected to at all by the people, who
now walk unconcernedly a mile where they had formerly
to go only a hundred yards.

In this case the natives both understand the reason of
the Government order under which the hedge is being
put up, and admit its expediency. Even had they not
understood it, they would have quietly acquiesced, when
satisfied that the fiat had gone forth, and after that would
have relapsed into their old indifference about the many
strange doings of their rulers, assured in their own mind
that the Sarkdr was acting for the best.
Apathy of the This sclfish apathy and mental stagnation, which is not
advantage!"^ peculiar to the tribes inhabiting this District alone, is a
phenomenon which, regarded purely from the stand-point
of self-interest, we ought rather to rejoice over than de-
plore, as it explains the reason of, and tends to preserve,
that tribal isolation along our frontier which prevents
great combinations. It was as much owing to this habit
of mind, as to the wisdom of their rulers and the plentiful
harvest, that in the days of mutiny our Trans-Indus
possessions proved the safest and quietest part of the
Punjab.
Education of the I ^m awarc it is thought that if the people were educated

masses and its.i«T it tit p i ^ i

effects. tneir knowledge would be our saieguard, because we nave

such an honest faith in our own singleness of purpose that we
think the more our acts and their motives are scrutinized,

TIMES OF PEACE AND PLENTY. 99

there is tlie less likelihood of their being misinterpreted. But
how many generations will elapse before such an Utopian
state is attained ? And is it not true all the world over
that, where the distribution of wealth is unequal, the more
the masses are educated, the more fractious and discon-
tented they become ? The Pashto proverb, " The more
knowing the more miserable," is true in every sense.

The great life problem for the peasantry in this and
most other parts of India will ever be, as it is now, how to
existy let alone live with any degree of comfort, and until
that is solved the prospects of education of the masses must
be hopeless. It is not easy for any man, even a Scotch-
man, to learn to read and think on an empty stomach, and
whoever succeeds in doing so naturally asks himself why
other stomachs should be full and his empty ; then by an
easy transition believes himself wronged, and determines
to appropriate for himself the food of others when and
how he can.

Hitherto I have spoken of the people — those whose T^e upper

■»■ . r r classes.

livelihood depends on their manual labour. I shall now
say a few words about their leaders — those whose position
and means exempt them from the necessity of labouring
with their hands, and who, from leisure combined with
travel or learning, may be considered to have some small
degree of culture.

Such men, if Banntichis, intrigue and litigate, and occa-
sionally take a trip northwards to pay their respects to
the Akhoond of Swat, their Pope or spiritual chief. If
Marwats, they lead a life of ease, and look well after their
property. If they belong to Isakhel or Mianwali, they
spend their days in scheming to better themselves, and
in tr3dng to ingratiate themselves with their immediate
rulers, whilst an occasional lawsuit, fought up to the
highest Court of Appeal, lends a pleasurable excitement
to their otherwise quiet humdrum lives. All such employ-

100 TIMES OF PEACE AND PLENTY.

ments, excepting those of the Marwats, are wit-sharpeners
and mind-expounders, and those who pursue them are, as
might be expected, much more intelligent and better in-
formed than the labouring classes, and being so, lead public
opinion, at least what there is of it. Most of this upper
or cultured class are village head men, retired Grovernment
servants and others, who are in receipt of some allowance,
or have otherwise been benefited by the State, and are in
consequence well disposed towards Government. Such
Their usefulness, men, owing to their position and superior intelligence, are
not likely to misinterpret Government measures to their
less enlightened countrymen, who have little opportunity
of hearing what is going on beyond their village bounds
except from them. I do not mean to assert that all this
leading class are staunch and true to Government, and fit
to act as its interpreters ; far from it. There are some of
them who knowingly or from ignorance pervert facts and
motives, and thus create distrust ; but they are the excep-
tion. Thus soon after this Settlement commenced, there
was current and commonly credited a story, which did
much mischief at the time, that the new assessments in
the Peshawar and Hazara Districts, then being announced,
were excessively heavy, and that the Settlement officials
in those two Districts had "eaten the country up." It
was traceable to a flighty gossiping head man, who
had just then come back from visiting the Akhoond
of Swdt, and had on his return retailed as facts all
the stories flying about Peshawar, with large embellish-
ments of his own.
Retired Govern- Of all its supportcrs the most uscful to Government
very useful. are its retired servants, amongst whom I include all
who have at any time been employed, whether tempo-
rarily, as under Edwardes at Multan, or in the army or
the civil administration of the country. They are in a
measure behind the scenes ; are, besides, either more

TIMES OF PEACE AND PLENTY. 101

travelled or better educated than any of the others who
have never been in Government employ, and their opinion
has great weight with the people. They alone have a fair
amount of general extra local knowledge, and keep up an
acquaintance with what is going on in the world outside.
They even follow with interest the ever-changing situation
in Kabul/ and appreciate, or profess to, the soundness of
the policy which still restrains Government from taking
an active part in the internal affairs of that distracted
country.

^ This subject has been written pretty well thread-bare, and the Govern-
ment policy is now generally indorsed, except in so far that the public think
material aid in arms and money should not be given to the de facto ruler of
Kabul, unless he follow our advice in great matters of State, e.g. the succes-
sion. At the risk of being tedious, let me endeavour to bring home the
" situation," as it is called, to those whose acquaintance with Indian and
Kabul affairs is slight. Suppose Germany to be Kabul, and that it is a wild
inhospitable alpine country, in which intercommunication between its valleys
is at all times difficult, and during the winter impossible. People its moun-
tains with brave, patriotic, well-armed and fanatical Musalman tribes, all
independent and thoroughly barbarous ; and its valleys with a population
equally fanatical, but more or less civilized, and governed by a king whose
nearest relations and nobles are always plotting his overthrow, and in whose
country a state of semi or actual civil war is chronic. Now suppose France to
be Upper India, and the South-western Provinces of Eussia in Europe to be
Russian Turkest&n : the former rich, populous, well-developed, and with its
railway system rapidly approaching completion; the latter poor, sparsely in-
habited, and in all respects backwards. The inhabitants of the former
accustomed to our rule, and a vast majority of them (that is, the agricultural
and moneyed classes) preferring it to any other form of government known
to them ; but the people of the latter wild, turbulent, recently conquered,
and burning to throw off foreign yoke.

If this picture be true, surely the position of Eussia in Turkestan is weaker
than ours in Upper India, and every mile either Power advances into Kabul
will make that position still weaker, and rather decrease than increase its
ability to injure its so-called rival. Kabul can never be occupied by either
with the consent of its people ; and should either occupy it, that Power will have
to hold it by the sword at a ruinous expense, not one-tenth part of which wiU
be extractable from the country itself. Eussia being what she is, and we
what we are, the chances are tnat before our Asian interests can positively
clash, internal revolutions will compass the death and burial of that misnomer
our "rivalry." I would eliminate "trade interests" altogether from the
question, as I believe the establishment of a great exchange between Central
Asia and India is impossible. Nature forbids it. Look at our " trade " with
K&shgar after all that has been done to foster it ! Why, we think it brisk if
told that on an average a dozen wretched mules or horses with their loads
negociate weekly the passes between us and that country! No ; Nature has
erected her own toll-bars between India and the regions bej^ond, and levies
too heavy a transit duty on passing merchandize to permit of profitable

102

TIMES OF PEACE AND PLENTY.

Ourselves and
our doings.

Cold weather
amusements.

As the people have now had a dozen pages to them-
selves, we may surely claim half as many to ourselves.
" We " are the British Officers, Civil and Military, serving
in this District, and our head-quarters are at Edwardes-
abad, so re-christened three or four years ago, in memory
of the late Sir Herbert Edwardes, a cheap way of doing
honour to the departed hero. The former name was
Dhuleepshahar, or " the city of Dhuleep," but it had been
long out of date, as its owner, the Maharajah Dhuleep
Singh, has resided in England I believe since the Punjab
was annexed.

If you wish to take a census of us in order to solve the
problem of what is the largest number of men and women
who can live together like a happy family in one station
for three hot and as many cold seasons — the term between
each change of garrison — without splitting up into cliques,
you ought to have done so last Christmas Day at nine
o'clock in the evening. At that time you would have
found the whole station assembled in the garrison mess-
house eating its plum-pudding — a brave little gathering of
ten ladies and twenty-four gentlemen. A few years ago
ladies were a rare sight on the frontier, but as one Com-
mandant after another plunged into matrimony reckless
of the consequences, the force of example was too strong
for his Officers, and they followed suit, until all the regi-
ments of the Punjab Frontier Force became divided into
two classes — "married'' and "bachelor." In a station
with a "married" garrison there are sometimes as many
as sixteen ladies, whose presence — if no squabbles on a
question of precedence or the like arise to disturb the
general harmony — keeps everybody gay and cheerful
during our glorious long cold weather months. As the
cold weather commences early in October, Christmas Day
sees us all as strong and rosy-cheeked as at home, and
what with cricket, badminton, polo, occasional big dinners

TIMES OF PEACE AND PLENTY, 103

and little dances, and lots of work for all — the ladies at-
tending to their babies and cake or pudding making, and
the gentlemen to everlasting musketry and such-Kke duties
if military, and to never-ending Cutcherry if civil — the
months glide by very pleasantly.

Hunting, too, finds a place in our list of amusements,
as a station pack of hounds is kept up, and they follow
the plucky little fox or the long-legged cowardly jackal
much straighter than do most of those who ride to them ;
and no wonder, as mud walls and deep broad water-
channels with treacherous rat-eaten banks intersect the
country in every direction. Under such conditions falling,
though frequent, is generally soft, and the consequences
are nothing more than a ducking or thick coating of mud
on one's clothes.

Beyond the station, snipe, duck, geese, deer and pig
tempt the sportsmen to make up shooting or pig-sticking
parties, and run out for a week or two's trip. Towards
the end of March, when Nature, as if blushing at her own spring time.
loveliness, carpets the country with sweet-scented wild
flowers, the rising thermometer and an occasional puff of
hot or dust-laden air remind us of the fast approaching
heat. But a few April showers drive off the enemy, and
let us once again enjoy the cheerful blaze of a wood fire
for an hour or two at night.

" Fires in April ! What rubbish ! Why the thermo-
meter is nearer 80° than 60° then ! " I dare say some will
exclaim when reading this.

Ah, yes; but in April hail-storms are not infrequent,
and then it is cold ; and, perhaps — I only hint it — we like
to deceive ourselves, like other people, because a harmless
agreeable deception is a real pleasure. And then, after all,
with a wood fire in a good deep grate very little heat is
thrown out, while the crackle of the wood and the bright-
ness of the yellow flickering flames look very jolly, and

104

TIMES OF PEACE AND PLENTY.

Hot weather.

The ladies take
to flight.

Life in the hot
weather.

induce the cold-blooded ones to rub tbeir bands and say,
" By Jove, it is cold to-nigbt ! "

Not until the first week in May do the preparations for
the hot weather begin in earnest. Then punkahs are put
up, and the great unwieldy thermantidote is dragged
forth from its cold-weather hiding corner in the garden,
and placed in position in the doorway, with its wide ugly
mouth gaping into the dining-room, ready for the evil
day, when it shall belch forth damp and coolness. Then,
too, the ladies make their preparations for their annual
flight, either to the treeless grassless Shekhbudin, whose
camel-hump top is distinctly visible some fifty miles south-
wards, or to one or other of the green and beautiful re-
treats in the Himalayahs, where Governments and heads
of departments retire, to vex with endless circulars the
enlarged livers of their less fortunate subordinates who are
roasting in the plains. The former attracts to its barren
top all those fond wives from Edwardesabad and Derah
Ismail Khan who love to be near their lords in hot
weather as well as cold ; the latter, those who think a
periodical separation of four or five months a proof of
conjugal afiection.

Before the end of May the station, though still bright
and green and pretty, has commenced its humdrum hot-
weather existence, its ladies having gone, and its first
leave men^ having started on their annual three months
trip to Cashmere or elsewhere in the Himalayahs. The

* Military men receive three months leave every summer when serving in
Bannfi, Derah Ismail Khan, or Derah Gh&zi Khan, hut elsewhere the usual
allowance is only two months. Civilians throughout India are only entitled
to one month's leave in the year. Locomotion in most Trans-Indus Districts,
Pesh&war alone excepted, is rough, as wheeled conveyances do not exist, roads
are had, and bridges few. In this District all travelling is done by ladies in
doolies, and by officers on horseback. The distance to Shekhbudin by road
is sixty-four miles, and to Kohat eighty-two miles, and to get out of the
District the latter journey must be done. It is generally done in one night
and morning, and when the thermometer is between 90° and 100'' the journey
is rather a stiff one.

TIMES OF PEACE AND PLENTY. 105

ten or twelve officers who remain in cantonments pull
through the next three months as best they can, upheld
by the prospect of their own leave coming day by day
nearer and nearer. Men cease to live, but exist as breath-
ing automata, who perform daily at fixed hours a certain
set of movements. This is their daily routine : Eise at
4 A.M. when a cup of tea (winding up No. 1), then parade,
musketry or office, whichever the work may be. 7 a.m.
a sociable Chhoti hdziri, or small breakfast (winding up
No. 2), under a favourite tree in the public gardens, during
which the " cursed heat," were it a sentient being, would
commit suicide, so freely is it abused. 8 a.m. till noon
office or orderly room. Noon a substantial breakfast (wind-
ing up No. 3), each machine being in its own bungalow,
which, with the post-prandial cheroot, carries the day on
to 2 P.M. when — oblivion until 5 p.m. (winding up No. 4).
It is never precisely known what does happen between
these hours, as each machine is shut up all the time in its
bedroom with a book or magazine, hence it may be pre-
sumed it reads until run down, when it winds itself up by
sleeping. At 5*30 p.m. machines assemble at the racket
court, and move about in it until sun-down or later, being
occasionally wound up with " pegs," that is, with brandies
and sodas (winding up No. 5). 7 p.m. a drive or a plunge
in the swimming-bath. 8*30 p.m. dinner (winding up
No. 6), at which there is little eating and much imbibing.
After dinner billiards or whist, unless the night be so
gaspingly hot that every machine runs down, in which
case the burr-ur-ur indicatory of running down is audible
in spluttered grumblings, in which sounds resembling the
words "infernal heat" are frequent. 11 p.m. bed, to sleep
(winding up No. 7) if the thermometer be under 96"" ; to
toss about and hurl anathemas and boots at the punkah
coolies if above that figure.

Thus June and July are got through — ^it can hardly be JottS!"'^^ '

106 TIMES OF PEACE AND PLENTY.

called lived through. — with the thermometer in the her-
metically sealed bungalow ranging from 90° to 96°, save
on exceptionally hot days or nights when it rises to 98° or
100°. On particularly stifling days, of which there are
ten or fourteen every hot weather, not a breath of air stirs,
and the pea-soup-like atmosphere is so surcharged with
dust that the sun is veiled ; a heavy yellow-red light is
diffused as during an eclipse of the sun ; the twittering of
the sparrows is hushed ; men drag their limbs about slowly
and laboriously, as if the thickness of the atmosphere
impeded their motion, and when compelled to break the
oppressive silence speak to each other softly, almost in
whispers. Happy the man who can sleep fifteen hours
out of the twenty-four in such weather !
Eeturn to ufe. With the Opening of August existence becomes tolerable,
for two or three inches of rain, discharged from some
waiidering thunder-cloud, have by that time cleared the
atmosphere and reduced the temperature slightly. Before
September is many days old a delicious freshness in the
morning air tells of coming coolness. A few weeks go by,
and then a long farewell to punkahs and heat : the hot
weather is over. By degrees the station re-fills, as bloom-
ing wives, fresh from their narrow prison-house of Shekh-
budin, or some quiet nook in festive Murree, rejoin their
impatient husbands, and sporting bachelors hurry back
from the Himalayan shooting grounds. The cold crisp
mornings of November soon recall the blood to the bleached
cheeks of those whom duty detained in the valley all the
hot weather.

107

CHAPTEK VI.

LAND REVENUE SYSTEM— TENURES AND SETTLE-
MENTS.

At a time when our forefathers were painted savages, The state
India possessed settled Grovernments, each of which re- landlord,
garded itself as the supreme landlord of aU the country
within its limits, and, as such, took a share of every crop,
greater or less, according to its enlightenment and power
to enforce payment.

Since then each successive dynasty, whether Hindoo or
Muhammadan, has drawn most of its revenue from the
soil, and has generally abstained from actively interfering
with any agricultural community so long as its demand
was punctually satisfied. But this has proceeded from
motives of policy, not from any faint conception that
possibly others besides itself and the actual cultivators
have any interest in the soil. Thus, although native
governments did not recognize any proprietary rights in
land except their own, the persons composing each little
cultivating township have in many parts of India been
left to develope their own tenures or soil-relationships
according to their own traditions and custom.

The Trans-Indus portion of this District, owing to its
isolated position and the encircling strength of its hills, as

108

LAND REVENUE STSTEM-

well as tlie fighting qualities of its people, has been pecu-
liarly fortunate in this respect. For, previous to its incorpo-
ration into the Sikh Kingdom, its royal master, whether he
sat on the throne of Delhi or of Kabul, bestowed small
thought on this out-of-the-way corner of his vast dominions,
and, provided the moderate sum demanded as revenue or
tribute was forthcoming whenever his tax-gatherer came
with an army to collect it, he left the country entirely to
itself.

Durriniruie. Baunu was subjoct to the Durrani Kings of Kabul for
nearly eighty years (1738 to about 1816), but during that
whole period none of them ever succeeded in extorting in
any one year more than twenty-five thousand rupees from
the Banntichis, or forty thousand rupees from the Marwats.
And even Ahmad Shah, the most powerful of his dynasty,
found it to his interest to allow the Isakhel Chief, who
acted as his revenue collector in that comparatively quiet
part of his dominions, one-half of the collections as a bribe
to secure the other half for himself. Soon after the Nawab
of Derah Ismail Khan had made himself an independent
sovereign, and extended his sway over Isakhel, he cut
down the chief of that country's allowance from one-half
to a fourth, and, by lending his support to one of the
Marwat factions, succeeded in realizing about forty thousand
rupees annually from its people; but when he sought to
levy tribute from the Banniichis, he brought a hornet's
nest about his ears, and never afterwards made a second
attempt. This Nawab was a weakly infant compared to
the Sikh Hercules, who soon after swallowed up him and
his short-lived kingdom at a gulp.

Sikh exactions. Although, as we saw in Chapter II., Maharajah
Runjeet Singh did not formally annex Isakhel until
1836, he had some twelve years previously begun to over-
run Marwat, and to make occasional incursions amongst
the fortified villages of the Bannuchis. His

revenue

TENURES AND SETTLEMENTS. 109

system was simple, and not unsuited to a country with, a
scant and uncertain rainfall, but its administration was
villainous, and destructive of all vested interests in the
soil. In tracts inhabited by a Muhammadan population a
few years of Sikh rule were sufficient to effect a complete
bouleversement of rights in all holdings in which the pro-
prietor was not himself the cultivator of his lands. Theo-
retically the State took a fourth of the gross out-turn of
each harvest, either in kind or its money equivalent, which
was calculated by an appraisement of the standing crop ;
and in villages where a head man was, on account of his
local influence, employed as the collector, a fourth of this
was remitted to him in return for his services. Practically
the Kdrddr (salaried government collector) or revenue-
farmer took whatever share he chose to demand, leaving
the residue to the cultivator, and, besides this, imposed
various other taxes, direct and indirect, on both the agri-
cultural and non-agricultural classes. In short, the only
limit to his demands was his own ingenuity and the ability
of the people to pay.

From the annexation of Isakhel by Maharajah Eunjeet isikhei.
Singh to the arrival of Edwardes in 1847, a period of
nearly twelve years elapsed, during which Muhammad
Khan, the head and representative of the family which
had for a century ruled the southern part of the little
valley, first under the Durranis, and latterly under the
Nawab of Derah, was, with his eight stalwart sons, an
exile and a fugitive amongst the Bannuchis. All that
time the Sikh Kdrddrs were enjoying his inheritance, and
acting as if they were the sole landlords in the country
and the people their tenants-at-will. Fear of rebellion,
which twice actually occurred, imposed some restraint on
their rapacity, for the people, though fairly under the
conqueror's heel, were still spirited and turbulent. Marwat
was more fortunate, as until 1843 the Sikhs never drew

110 LAND REVENUE SYSTEM—

any revenue from it without first sending an army to
enforce payment. In fhat year a revenue-farmer bold
enough to contract for Marwat was found in the person of
Futteh Khan Tawanah, who has already been mentioned
in a previous chapter. He engaged with the Marwats
never to take more than one-sixth the produce in kind
and " roti " (bread), which was understood to mean a
small extra contribution to defray the expenses of hospi-
tality, and in return for such a liberal settlement the
Marwat Chiefs consented to let him build a Crown fort at
old Lakki. No sooner was the fort erected and garrisoned
than in the following year twelve thousand rupees were
demanded as '* ro^z," and an attempt made to levy it as a
poll-tax. The Marwats grumbled, but paid it. Next year
on its re-imposition the *' black'* faction rose and laid siege
to the fort, swearing they would never submit to the in-
dignity of a ^^ patkai" (turban) tax; but on the appearance
of succour from Derah Ismail Khan for the beleaguered
garrison, they raised the siege and submitted. Early in
1847 the odious poll-tax caused another rebellion, and
when Edwardes arrived a few months after, he abolished it,
and increased the Government share of produce from one-
sixth to one-fourth, which he says " was no loss to the
Diwan, and was hailed as a perfect enfranchisement by
the people."

Bannfi Proper. The Bannuchis fared better than the Marwats, for the
Sikhs never attempted to establish themselves amongst
them, but used to enter the valley in force every second or
third year, and as soon as forty thousand or fifty thousand
rupees had been realized, withdraw from it. On each
visitation some of the inhabitants fled to the hills, some
remained and submitted, whilst others remained and fought.

Results of Sikh The destructive efiects of the Sikh connexion with the
Trans-Indus portion of this District on all kinds of land
tenures were most apparent in Isakhel, which had for

TENURES AND SETTLEMENTS. HI

generations before thriven under a complicated tenure of
its own, but on which the conqueror's hold had been firmest.
In Marwat, where every proprietor was himself the culti-
vator of his land, no serious harm was wrought. A good
deal of land, it is true, passed into the hands of mortgagees,
but the pre-existing proprietary tenures were nowhere
annihilated, or even, excepting in a few villages, rudely
shaken. In Bannu Proper the Sikhs found confusion and
left chaos.

In 1848-49, with the annexation of the Punjab by our- First four years

/,.-,.■,.,., ., -Of our rule

selves, the era oi misrule, m which might was right, passed
away, and gave place to one of justice and order, in which
law was king. But for three or four years work of a
more pressing nature, as well as paucity of trained officers,
constrained the new government to adopt in practice that
method of collecting its land revenue which its predecessor
had only known in theory. In Bannu, then, for the first
four years of our rule the gross yield of each crop was
appraised a few weeks before harvest-time, and one quarter
of its value taken in cash as the Government share, except
in cases where the revenue had been released in favour of
any particular individual or institution, or where lighter
rates were imposed on a whole class, as was the case with
the Wazirs and TJluma of Bannu Proper, who paid at one-
sixth only.

In 1852-53 what is termed a ^^ Summary Settlement'^ 'Pirat and second

Summary

was carried out by Nicholson. Under it the cultivated settlements,
area of each village was roughly measured or guessed at,
and a lump sum assessment imposed for a short term of
years, which on acceptance was distributed by the villagers
in their own way amongst themselves, and whilst each
ordinarily paid only his own share, the whole proprietary
body was held jointly and severally responsible for the
total demand, but in cases where the assessment was re-
fused the villa2:e was leased out to a farmer. This kind of

112 LAND REVENUE SYSTEM—

Settlement was meant to be a mere temporary makeshift,
and though rude was a great advance on the Sikh practice,
because it created a valuable property in land, which had
not previously existed.

In theory, however, the old system was superior to the
new. The Sikhs professed to take a full one-fourth of the
produce of each crop, and could do so without impoverishing
the landholders, because the demand fluctuated with the
yield. But we imposed a fixed annual demand, crop or no
crop, and where it amounted to the average annual col-
lections of the preceding four years, it simply meant ruin
to the cultivators, who sooner or later fell into the toils of
the money-lender ; and where it was less, as was generally
the case, it involved a sacrifice of revenue. Fixed assess-
ments are still the rule throughout the Punjdb, river lands
alone excepted, and the sum annually lost thereby to
Government must be enormous, for at least half the pro-
vince has a very scanty and uncertain rainfall, for which
full allowance has been everywhere made at settlement.
Of course this loss of potential revenue is in the opinion of
many compensated for by the special advantages accruing
from fixation of demand. There is much to be said on
both sides, but this is not the place for a discussion of the
question.

In 1858-59 there took place a second Summary Settle-
ment of the Trans-Indus portion of the District which will
remain in force until the assessments upon which I am now
engaged shall be sanctioned, announced and distributed.
Regular Settle- It was not uutil 1872 that a " Regular Settlements^ as it

ment and what

is meant thereby f g technically Called, was commenced in this District. The
great distinction between it and its predecessors is this : in
them the object was purely fiscal — to make a guess at the
annual gross profits of an estate and tax them as heavily
as could safely be done, without checking the expansion of
cultivation or beggaring the proprietors. But in a Regular

TENURES AND SETTLEMENTS. 113

Settlement the object of first importance is the preparation
of a record of rights, a judicial and statistical process of a
very laborious nature.

It is obvious that, without the data which such a record
can alone supply, the assessment of a village must be a
very perilous work ; and that, when a whole country is so
assessed and the rates fixed are as high as those imposed
in a Regular Settlement, a great amount of hardship and
injustice must be endured by many villages. In no two
estates, and often in no two holdings in the same estate, is
the productive capacity of the land, acre for acre, equal.
Consequently, when, as in a Summary Settlement, a uni-
form rate is imposed on whole groups of villages, inequality
of incidence must be the result, even though the demand
as a whole may be fair. Delay in the accordance of a
Eegular Settlement is, therefore, justifiable only when the
current Summary Settlement rates are so low that the
State is thereby absolutely throwing away a portion of its
legitimate revenue. In this District, neither in 1853-54
nor in 1858-59, were light rates generally imposed; hence
some village communities have been well-nigh ruined.
And, in the interests of the people, it must ever remain
a subject for regret that a Regular Settlement was not
begun fifteen or twenty years earlier, however unavoidable
may have been the delay.

A Settlement Officer's work is so dry and uninteresting
to every one but himself, that I shall describe very briefly
the various operations, the sum total of which makes up
a Regular Settlement.

No sooner had I been gazetted to the appointment, my i^"ties of a
establishment sanctioned, and the higher subordinate ^®°®'^-
officials in it nominated, than my difficulties began. I had
plenty of experience of the people, but none of the par-
ticular line of work committed to my charge ; so I had to
put myself to school again and read up my subjects —

114 LAND REVENUE SYSTEM—

surveying with tlie plane-table, working out areas, me-
thods for calculating prices and rates, Revenue Circulars
and Acts bearing on my duties. And lastly, I studied every
Settlement Eeport I could obtain, and works on land
tenures and agriculture, all subjects to which I had never
before specially turned my attention. Each stage the
work advances, fresh untrodden ground is broken ; so that
there would be no real self- depreciation were I two years
hence to exclaim (in the words of an Officer who has
lately completed an important frontier Settlement, and
received as a reward for his labours the "high com-
mendations" of Government), "I have finished my work,
and find I am only now a sufficient master of it to
begin it."

Few men care to do more than one Settlement, as
that one employs all their energies in a special line for
between five and six years, and engrossingly interesting
though the occupation may be, toujours perdrix becomes
nauseous. Should a man do two Settlements during his
service, his first will, I think, be probably a better one
than his second, as youth, energy, enthusiasm, and the
charm of novelty of work are a match any day for mere
experience, which often means groove-working and a
narrow-minded prejudice in favour of old ideas. In nine
cases out of ten, as a man grows older he becomes a safer
and steadier machine, but his activity of mind and body
and appetite for work diminish ; and the more of such
latter qualifications a Settlement Officer has, the better
work will he turn out.

But to return to the subject in hand, my difficulties.
The establishment had been sanctioned, and six or eight
of the best paid appointments given away, but nearly
three hundred men, Surveyors, Writers, Supervisors, and
others, on salaries ranging from eight to sixty rupees per
mensem, had to be found and entertained, to say nothing of

TENURES AND SETTLEMENTS. 115

a host of menials and messengers of all sorts. As soon as
the news of the new Trans-Indus Settlements — for the
adjoining District of Derah Ismail Khan came under
Settlement at the same time as Bannu — had circulated in
the "Western parts of the Punjab, petitions for employ-
ment began pouring in, each supported by a formidable
array of certificates and references ; and a hungry army of
nondescripts, each professing himself to be a finished
surveyor (Amin), index- writer (K/iasrahnavis) , or cali-
grapher ( Khushnavis) ^ flocked, like vultures to a carcase,
from all quarters of the Punjdb to Bannu and Derah
Ismail Khan. The appointments filled, and the motley The four stages.

*■ '■ ^ '' Measurements.

staff assorted and slightly trained, measurements were
begun. As few knew anything about Pashto, various
devices, such as rewards and extra pay, had to be resorted
to, to encourage its study ; and the quickness with which
a sufiicient smattering was picked up by the majority was
wonderful. By following the Pashto proverb in its spirit,
" Take up a clod for a Hindkai, but quietly coax a
Pathan," village boundaries were demarcated, and bound-
ary and field maps with indices were prepared. The
ordinary scale to which the maps were drawn was one
hundred and ten yards to the inch ; but in tracts where
the sub-division of land was very minute, fifty-five yards
to the inch ; and in the indices every conceivable detail
about every rood of land, marsh, and water in the District
was recorded. Besides this, to prevent the possibility of
any unfortunate peasant, owing to absence or ignorance,
being kept out of his rights, and also for purposes of com-
parison, elaborate genealogical tables, going back some-
times nine and ten generations and even farther, to the
common ancestor of each group of proprietors, were drawn
up for every village; and below them was traced the de-
scent of the ancestral property as it ought to have been by
law or custom of inheritance, and as it actually had been

116

LAND REVENUE SYSTEM-

Attestation.

Revenue
Survey.

Assessments.

in practice; and where the two materially differed, the
reasons for divergence were entered. All this work took
about two years to complete, which is not a very long
period, considering that there are 204,411 agriculturists
in the District, and that it contains 3786 square miles ;
besides which 2915 judicial and revenue suits and appeals
were disposed of during the time. /

When the above operations had been finished, attesta-
tion was begun ; that is, all the information collected
during the preceding stages was collated, and, item by
item, locally tested by at least three officials, each acting
independently of the other two ; and where the correct-
ness of any entry was disputed, by four and sometimes
five, each acting in the same way. "Whilst this was going
on, a scientific survey with the theodolite and chain, on a
fixed scale of four inches to the mile, was being separately
carried on by Officers of the Survey Department, by which
my measurements were put to a final test.

At the same time, T and my native assistants were en-
gaged in framing the assessment statements, reports, and
— the past history of every village and every inhabitant in
it having now been ascertained — in endeavouring to evolve
system and simplicity of tenures out of the confusion of
the past, a confusion which twenty-five years of our rule
had not done very much to reduce to order. Though
thousands of decisions in land disputes had been given
during that period by the Civil Courts of the District, the
want of data and time to devote to the study of the law of
real property, which is but ascertained custom and arbi-
trary rules enacted by men to meet cases of doubtful cus-
tom, had rendered the judgments not infrequently either
ambiguous or unsound. Errors in law and procedure
were no doubt often corrected on appeal, when appeals
were preferred; but errors in fact remained frequently un-
detected, for the simple reason that the Courts were con-

TENURES AND SETTLEMENTS. 117

strained to draw their conclusions on questions of fact
from meagre, imperfect, and often fallacious entries in the
Summary Settlement Records, or from the evidence of
half a dozen ignorant witnesses, who either lied knowingly
or from ignorance. Any one acquainted with the history
of cases which have been fought up to the highest Court of
Appeal will bear me out in saying that when the Court of
first instance goes astray, with what is considered a suffi-
ciency of legal proof to support its view on even an un-
important issue of fact, the higher the appeal is carried,
the greater as a rule grows the error. The correct eluci-
dation of the facts by the Court which first hears a land
case is indeed almost impossible in any but the simplest
of disputes, until the elaborate researches of a Regular
Settlement have collected sure data of agricultural
custom.

Attestation and assessment work are still going on as I
write ; but I have spoken of them in the past tense as, by
the time these pages appear in print, they ought both to be
well over. Once completed, and the assessments sanctioned
by Government, nothing will remain but to distribute Distribution.
them over individual villages and proprietors, — a delicate
process, which will take up about a year, as it requires,
amongst other things, a nice appreciation of the productive
capacity of the different soils in each village. A Settle- Final Report.
ment Report, which is a lengthy document, bristling with
statistics and hard facts, conveyed in the briefest of lan-
guage compatible with sense and perspicacity, and for the
composition of which the author is generally allowed a
clear three months, crowns the edifice.

Any forecast of the probable fiscal results of the opera- Results.
tions now in progress would be premature, but it is certain
that there will be some increase of revenue in two of the
three Trans-Indus Subdivisions, as well as in the Cis-
Indus Subdivision of Mianwali, because the existing soil-

118

LAND REVENUE SYSTEM—

The term of
Settlement.

Rights and
obligations.

Tenant rights

rates in them, taken af^ a whole, not being unduly high, but
simply requiring equalization, Government has a right to
participate in the profits accruing from extension of culti-
vation and rise in prices since 1858-59, the year from
which the last Summary Settlement began to run.
The exception is Marwat, which is already over-assessed.
Hence the profits arising from the two causes indicated
above will be more than swallowed up in the reduction
which will have to be made in the rates.

It is to be hoped that the Settlement now in progress,
whatever be its result, will be sanctioned for a term of
thirty years, the longest possible according to the present
policy of Government, as a single experience in a lifetime
of the expense and worry in which it necessarily involves
the agricultural classes is sufficient for poor men, whose
highest earthly aspirations are embodied in the prayer,
" Give us this day our daily bread."

Doubtless a revision of Settlement will be less harassing
and more quickly accomplished than a first Regular Settle-
ment, as this is. But whether it take three years or six, it
must be costly, inquisitorial, and vexatious for the peasantry,
and once more fan into flame the old animosities which
are now burning so fiercely in their breasts. The know-
ledge that it is now or never, and the cheapness of litiga-
tion, partly account for the blaze of land suits that a
Settlement everywhere kindles. But there is another
cause. The people have for the first time in their lives to
face the question, " Do you do such and such a thing be-
cause you must or because you choose?" to learn, in short,
what is meant by a right or obligation, the distinction
between which and a privilege enjoyed, or service rendered
of grace and terminable at any moment, was, and is, to
many incomprehensible.

An example of the usual style of answer I used to receive
from Bannuchi landlords and tenants when endeavouring

TENURES AND SETTLEMENTS, 119

to settle that vexed question what tenants had or had not
occupancy rights, will illustrate the difficulty.

Self (to tenant who, as his father and grandfather before
him, has cultivated the same plot all his life). " Can your
landlord eject you ? '*

Tenant. " If I pay him his share of produce, and do
service, he can never wish to."

Landlord. " Yes, that is true."

Self. " Supposing you do both, he might still get angry
and turn you out without good cause."

Tenant "How could he wish to turn me out if I did
nothing to make him angry ? "

Landlord. " No, how could I ? "

Self. " Suppose he fell in love with your wife, and you
refused to give her up to him. Out of spite he might
give your land to another ; then what would you do ? "

Tenant. " Such a thing would not happen."

Landlord. " Oh, how could I do so, Sahib, as I have
three wives of my own ? "

After a few more such questions and answers, I would
give up in despair, as neither landlord nor tenant could
conceive the hjrpothesis of a capricious unreasonable eject-
ment, and order the latter's status to be recorded as I
thought proper from other considerations. Some of the
tenant's answers would simmer in the landlord's mind for
months, until he discovered that the word " maurusi "
(with occupancy rights) had been entered after the ten-
ant's name, when he would ponder over this term for a
few months more, and then possibly sue for the erasure of
the obnoxious word from the record.

In the question of irrigation rights, it was the same Hazy concep-
thing. Men who, as their forefathers had done before
them, had watered their lands from a certain channel for
generations, would calmly assert that they did so with the
leave of certain others, whom they called the proprietors

120

LAND REVENUE SYSTEM—

The law of
limitation.

Reduction of
law stamps.

of the channel, and could not understand that it was pos-
sible permission would be refused. In Marwat the same
inability to conceive a contingency, which had never pre-
viously occurred in practice, induced a whole clan (the
Michan Khel Sarhangs) to obstinately declare that the
group of villages they had occupied for eight generations
was held by them as mortgagees. And when it was pointed
out to them that by such an admission they rendered them-
selves liable to ejectment on redemption of mortgage, they
replied, " We and our forefathers have lived here for over
two hundred years, and the Musa Khels (the mortgagors)
have never interfered with us, how will they do so now ? "

The tenacity with which men cling to their real or sup-
posed rights, and the wonderful patience with which they
waited nearly twenty-five years for the long-promised
" Kdnunihandohast " (Regular Settlement), which was
always held up to them as a coming panacea for every
grievance, is a curious phase of native character, which
this Settlement has brought prominently to my notice.
The law of limitation, a bar the justice of which few
natives can understand, as they take no account of time
themselves, has been a deus ex machina to me. But for it
litigation would have exceeded all bounds, and even with
it the tales of pre-annexation, blood, oppression, and fraud
arising from the land disputes I have had to listen to in
Court, have been legion.

When Settlement operations began, Government reduced
the institution stamp in suits to an uniform and almost
nominal duty of eight annas (one shilling), in order that
the cost of litigation should not deter any man from suing
for what he thought was his right. This politic remission
has no doubt caused many a claim to be preferred which
would otherwise have been brooded over in silence and
never been heard of at all ; but it has also demonstrated
to the people at large, more clearly than one hundred

TENURES AND SETTLEMENTS. 121

assurances, that the object of Government in making this
Settlement has been as much to secure to tJiem their rights
as to itself a proper share of produce. As an enhance- ^""pJ^^^^H^"/*^®

■••■•■ ■■■ people about

ment of assessment is generally a concomitant of a Settle- setuement.
ment, there is always a wide- spread conviction, whenever
a new Settlement is anywhere begun, that it is the sole
aim Government has in view in undertaking the work.
Consequently, every act of liberality, however small, which
weakens the impression that everything done for the
people springs from a selfish policy, is beneficial to a
Government, whose security depends as much on moral as
on physical force.

Certainly, two years ago both Marwats and Banniichis
were morally convinced that the solicitude I was showing
to know all about their incomes could have only one reason.

Two smart answers I received, the one naive and simple,
and the other naive and vicious — characteristic of the two
races — will illustrate this.

During measurements, aparcha, or rough abstract of the cheap tiUe deeds,
entries in the field index, is given each proprietor, in order
that he may be able at once to ask for an explanation
regarding any entry he thinks erroneous, and after attes-
tation an attested copy of the same is given him, for
which a fee of eight annas (one shilling) is levied. I one
day asked an old Marwat if he had received his parcha,

''Yes," said he.

" And what did you do with it ? "

" Oh, I put it into my grain-safe, to preserve it."

*' Did no one tell you its use ? "

** Yes, they told me I should have to pay eight annas
for it ; and that was why they insisted I should take it,
though I did not want it," said he quite innocently, amidst
the titters of the better-instructed villagers and the frowns
and warning nods of my own myrmidons. His answer
was so unconsciously near the truth —seeing that I ex,pect

122

LAND REVENUE SYSTEM^

The chain
shortened.

Attempted
dodges.

Lands and women
the better for
concealment
from strange
eyes.

to realize nearly thirty thousand rupees from ^* parcha^*
fees — that I had to tell myself that the document would,
when attested, be a valuable security, and that, as it was
fair those who were to be benefited from the Settlement
should bear a portion of its cost, the charge of one shilling
for a title-deed to a holding was justifiable.

The Banniichi's case was different. I asked him how
his cultivated area had so greatly increased according to
my measurements, compared with those of 1858-59. "God
knows," said he in a sulky tone, "unless it be that the
Sarkar's chain has grown smaller since then." I hinted
to him that he had probably brought some new land under
the plough since then ; but I did not add, which was just
as likely, that he or his father might have acted like the
unjust steward, and said to the surveyor in 1858-59, "My
fields contain ten acres, you say ; but as no map has been
made, take your pen and write down five quickly ; here
are five rupees for you."

The dodges of the villagers to throw dust in one's eyes
are often very amusing. Here are two instances from
opposite ends of the District, eighty miles apart.

Some of the Waziri clans resisted measurements as long
as they could, and at last, when they accepted the inevit-
able, they attempted to impose on me by transparent little
innocent lies, such as assuring me that their lands were
so poor that they only bore crops once in twelve years,
although the truth was they bore a crop every year or
second year at least.

On another occasion the Hathi Khel Maliks came up in
a body, and asked me to reinstate a patwdrz who had been
dismissed a year before.

"Why," said I, "the Deputy Commissioner turned him
out some time ago, because you complained of his inter-
fering with the privacy of your women, and generally that
he was a bad man."

TENURES AND SETTLEMENTS. 123

" No, no,'* said they ; " lie is a quiet Hindoo : pooh ! "
pointing contemptuously to the wretched patwdri standing
beside them, with hands clasped and the uncomfortable
look on his face that a schoolboy has before he is whipped,
"do you think our women would look at such as he, or
such as he dare to look at them ? The truth is, he told the
Deputy Commissioner of some cultivated lands of ours
which we had contrived to keep off the rent-roll ; and as
we look on our lands as we do on our women, that the
less the Sarkar or strangers know about them the better,
we complained to the Deputy Commissioner about the
pativdri. But now you know everything, why, what is the
use of further concealment?"

After such a straightforward explanation, the poor pat-
wdri was reinstated, and the deputation went off highly
satisfied with their own honesty, and laughing at the way
they thought they had hoodwinked the Deputy Commis-
sioner the previous year.

Let us now jump to Harnoli, a pastoral village Cis-Indus.

When the cattle of this village were being enumerated, ^a^^^i^^^e**^^
with a view to allotting it sufficiency of grazing land, and ^^®^"
demarcating off the rest as Government waste, the graziers
were pitch-forked on to a dilemma. They feared that
if they understated the number, they would get less land ;
and if they overstated it, their tirni (poll-tax on cattle)
would be increased. In their extremity, they sought
the advice of the most knowing men of their neighbour-
hood, and at last boldly went to the native Deputy Col-
lector at Mainwali, stated their difficulty, and wound up
by touchingly asking him, " Now, which way shall we
lie ? " The advice they got was to tell the truth, a simple
solution of the question they had not thought of them-
selves.

Of all the curious proprietary systems thoroughly
brought to light and investigated in this Settlement, the

124 LAND REVENUE SYSTEM—

Vesh tenure of the Marwats is the most remarkable, as it
exhibits in a state of complete preservation that original
collective form of property which has lately been dis-
covered to have been the common germ out of which
individual rights in land must have everywhere sprung.
5fv1"prSper?yS' Sir Houry Maine, in his admirable little work entitled
^^ Village Communities in the East and West" devotes the
greater part of Lecture III. to an examination of this
ancient usage, which he shows once universally obtained
amongst all Teutonic races, and still survives in Russian
villages.

At page 76 of his book he writes :

*' It is most desirable that one great branch of native Indian
usage should be thoroughly examined before it decays, inasmuch
as it is through it that we are able to connect Indian customary
law with what appears to have once been the customary law of
the Western "World. I speak of the Indian customs of agricul-
tural tenure and of collective property in land."

In the succeeding pages he draws a picture of what
this collective form of property used to be in certain
parts of Europe ; but both he, and other writers on this
subject quoted by him, seem — like skilful anatomists, who,
with the help of an odd bone or two, boldly reconstruct
extinct animals — to have built up their model of a primi-
tive Teutonic cultivating commune from various agricul-
tural customs, which had been observed by them to be
still existent in Germany and Great Britain, but which
are at most meagre relics of the past. Here, in Marwat,
no patchwork of disjecta membra is required, the model is
before us animate and almost vigorous in its old age.
The Vesh tenure Under such circumstanccs I shall make no apology for

in Marwat.

describing, at considerable length, this time-honoured
tenure as it obtains in Marwat.^

^ The account here given is condensed from a report I made on the subject,
which was published in the Supplement of the Punjab Government Gazette of
JSovember 27, 1873.

TENURES AND SETTLEMENTS. 125

"When, nearly three centuries ago, the Marwats seized
the plain to which they have given their name, they
imported into it their ancient usage of Khula Vesh, or
periodical redistribution of tribal lands by lot, according
to the number of " Khulas " or mouths in the tribe. As
might have been expected, in the course of two and a half
centuries of semi- subjection to Moghal, Durrdni, Barakzai
and Sikh, those periodical re-allotments of lands have
been long discontinued in many sections of the tribe, and
it is a matter of surprise to find so much vitality in the
custom that, after what Maine would call " the destructive
influences " of a quarter of a century of our rule, it still
flourishes among some of their communities.

Until the commencement of the present Settlement
operations, no systematic inquiries had been made re-
garding this custom. It is true that Marwat has twice
undergone Summary Settlement, but then no maps were
prepared, and the very nature of the tenure rendered the
distribution of the assessment a very easy matter amongst
the shareholders of a " Vesh " community ; for every
revenue payer knew the number of *^ Khulas" he was
returned as possessing at the last " Veshj" and paid his
fraction of revenue at an equal rate on each. In the
same way, when, during currency of the Settlement, a new
"Khula Vesh" took place, the calculation was as easily
made ; but if a simple new " Vesh" or re-allotment on
the basis of the previous enumeration, was made, the dis-
tribution of the revenue remained unchanged. Soon after
beginning measurements in the hot weather of 1872, I
had to encounter and solve the problem of how to make
my surveys and records of rights in such villages, with-
out, by any direct action of my own, extinguishing a
custom endeared to the people by many generations of
observance, and which, notwithstanding the general objec-
tions to any tenure which does not secure permanency of

126 LAND REVENUE SYSTEM—

occupancy to each landholder, has, nevertheless, many-
special recommendations not to be found under any other
system. After ascertaining in what villages redistributions
of lands or exchanges (*' badlim'') had been carried out
since annexation, I held meetings with the head men and
grey-beards of such villages, and from first to last dis-
cussed the question with them in all its bearings pretty
well threadbare. A new difficulty disclosed itself at a
very early stage ; namely, that, owing to the inflexibility
of our revenue system, long series of bad years, and in
some cases over- assessment, a considerable proportion of
land in several of the villages had been mortgaged, and
that at a new repartition mortgagees would be sufierers.

Besides the communities in which the custom was
known to survive, my inquiries extended to others, in
which it seemed primd facie to have become extinct
through desuetude. For them the investigation was
purposely of a very summary nature, as I was apprehen-
sive that by making it at all searching I would rouse
parties who would agitate for re- distribution of lands,
though none such had occurred since annexation. This
apprehension was not without cause ; for almost every
village in the Central and Eastern part of the Marwat
which has been settled over four or five generations bears
internal evidence of having maintained, until within two
or three generations back, the " Vesh " custom either in
its integrity or over a part of its area. The traces of this
custom which are now to be found in such villages are
apparent in the territorial divisions of their lands which
now exist, and in the minute and exact knowledge which
the proprietors of land possess as to the number of '^dadas"
or shares they have inherited from their forefathers. Thus
in a case I decided in 1873, in which a portion of the
Achu Khels, a non-vesh tribe, were the plaintifis, each
plaintifi* stated the number of " dadas '' he was entitled to

TENURES AND SETTLEMENTS. 127

with such accuracy that, when they were tested by a
comparison with the genealogical tree of the tribe, sub-
sequently prepared, the numbers were found to be pretty
nearly correct. Again, the survey maps of this Settlement
afford ocular proof of how general was the " Vesh '' tenure
a few generations back, and of the wonderful perfection
to which the system was brought. Thus, in one of the
largest Sikandar Khel blocks, in which the "Vesh^* custom
has been judicially declared to have ceased, we find one
of the strips (that is, the share of a " Khula ") in it to be
one mile one furlong ten perches long, by only one yard
two feet six inches in width. The soil in the southern
and eastern parts of Marwat is sandy, and stones are un-
procurable ; consequently no permanent boundary marks
can exist between the difierent strips. Before each plough-
ing the width of every strip has to be marked off de novo,
and longitudinal lines have to be run up and down, inside
each block, to show the boundaries of each group of strips,
and prevent shareholders getting out of the straight line.
I have given in an Appendix, in a condensed form,
particulars of the custom in five communities, from which
it will be seen that, so long as the " Vesh " custom obtains,
a sale of any land is impossible, for it is all the property
of the tribe collectively, and without the tribal sanction
no shareholder can permanently alienate a single lot.
Though sales are invalid without the general consent,
mortgages are not. Eegarding the rights of a mortgagee
at a new " Vesh/' it seems generally admitted that he is
entitled to some sort of compensation in money or land,
should the number of the mortgaged strips or " KJiulas "
have diminished by extinction through death, provided
that the original mortgagor or his descendants be alive.
"Where he has died without issue, of course the mortgagee's
rights become extinguished. In short, the general prin-
ciple is that mortgagee takes the place of mortgagor, and

128 LAND REVENUE SYSTEM—

at a new *^ Khula Vesh" maintains his position or loses
it according as members in mortgagor's family, whose
shares were mortgaged, be surviving or not. It can only
be within the last generation or two that the necessity for
mortgaging land has arisen. The rules relating thereto
must be comparatively new, and can hardly yet have
received the stamp of legality through long observance.
The complications which have arisen from the mortgaging
of land have, more than any other cause, tended to bring
the " Vesh " custom to an end. Eunjeefc Singh com-
menced his incursions in 1823, conquered the country in
1836, and we annexed it in 1849. The former used to
squeeze all the revenue he could out of it, making some
allowance for the vicissitudes of seasons, and we have
imposed a tolerably fair but inflexible assessment, which
does not accommodate itself to such vicissitudes, and
which, in the often- recurring years of drought, drains
Marwat pretty dry ; so between us much land has been
mortgaged, and consequently the " Vesh " custom is mori-
bund, and by the expiry of term of Settlement now in
progress will probably be a thing of the past.
A FcaA described. Making allowance for peculiarities, which must have
arisen in many communities soon after they had attained
the dignity of an independent existence, the following
will serve as a description of the " Vesh '' tenure as it
existed in south-eastern Marwat until within a period of
one hundred years ago, and as it exists in several villages
up to the present day. Let us suppose that a group of
families, feeling themselves sufficiently strong and nu-
merous to sever their connexion from the rest of their
tribe, have obtained their share of inheritance from the
common tribal lands. A representative council of elders
assembles, selects a site for the new township, determines
what portion of the arable area shall at once be set apart
for tillage, and parcels it out into blocks called " wands, ' ac-

TENURES AND SETTLEMENTS. 129

cording to the different qualities of soil it contains. Each
of these blocks is designated by some name descriptive of
its soil or position, by which it is known in all future
times. The boundaries are generally some well-defined
physical features, such as depressions or ravines; but the
primary object of the division, which is that all the land
in each block shall be of the same quality and have the
same natural advantages, is not sacrificed in the endeavour
to secure easily-recognizable limits. The next proceeding
is the census, or enumeration of " KJiulas " or mouths,
which completed, single households are grouped under
sub-sections, and sub-sections under sections, until at last
every member of the community is classed under one or
other of its largest " KJiels " or clans. After the above,
numbers are equalized, so that each block may be divided
into so many equal areas. This accomplished, partition
by lot then commences, and goes on from section with
section, down to household with household, and even,
when necessary, man with man. Thus, suppose the mem-
bers of the community have all been classified under two
chief " KheUy'' each block is first divided into two equal
parts, for possession of which lots are cast ; each half is then
sub- divided into so many other equal parts, possession of
each of which is again determined by lot, and so on down
to households, and even individuals of the same household.
Each " Khuhy^^ which may be here translated " individual
share,'^ is in shape a long narrow parallelogram, running
from end to end of the sub-division of the block in which
it is situated. As a rule, the casting of lots does not pro-
ceed beyond households ; thus if a family contains a
father, a mother, and five children, living in subjection to
the paterfamilias y he receives as his ^^ 'pattiy^ or family
share, seven strips in a lump in each block or ^^wand"
each of which is, if measured off, of a uniform width.
In all this perfect equality in size and value of each share

130 LAND REVENUE SYSTEM—

is maintained. Every living individual member in the
community, from the aged chief to the new-born infant,
gets an equal amount of land. If the chief's family con-
sists of five members, and a man of no mark's of ten, still
the latter would receive double the share of the former.
The only difierence in the position of the two men is that
the former, owing to his personal bravery or other quali-
fications, has great influence in the community, and the
latter, owing to the absence of such qualifications, has
none. I^o restrictions as to fallow and rotation of crops
are imposed or required, as oft-recurring droughts
secure the former, and long experience, which has taught
the people to sow gram and wheat in alternate years,
secures the latter. Excepting the land reserved as a site
for the township, and the portion of the culturable area
which has been distributed in the above way, aU the rest
remains included in the common pasture. The procedure
sketched above is repeated every few years, and at each
repartition, as the community increases in numbers, more
and more land is taken from the common mark and in-
cluded in the allotted arable mark. As occasion arises,
the representative council of elders interprets custom
or frames new rules, on the fiction that they are based
on custom, and only explanatory of it, to meet difficulties
as they spring up, arising from mortgage disputes, claims
to trees, or of absentees desirous of re-admission, and the
like.

A reference to the last chapters of the Book of Numbers
will show that a tenure somewhat similar to, if not iden-
tical with, the " Vesh'' system of Marwat has the sanction
of Holy Writ, and that Moses, by command of the Lord, '
some four thousand years ago, divided the lands of
Canaan amongst the Children of Israel very much in
the same way as " Vesh " communities of Marwat divide
their village lands amongst themselves.

TENURES AND SETTLEMENTS. 131

Let us now compare the primitive system sketched Gradual failing

r r J to pieces of

above with that now obtaining in some of the com- primitive system.
muDities in which it still, though in an impaired state,
survives, and see how it has borne the wear and tear of
time, the friction of Moghal and Sikh rule, and the
civilizing and destructive- of- equality influences of our
rule. For the purposes of illustration, I select from the *
communities noted in the appendices, the Mamti Khel
and Sikandar Khel tribes, as being good exemplars of
the changes which have crept in and undermined the
primitive law of perfect and ever-shifting equality, and as
exhibiting the stages of transition from the original col-
lective form of property to that of permanent severalty.
We find that the Mamu Khels, up to sixty-three years
ago, were united as one commune, having periodical dis-
tributions of land together, but that they then split up
into three sections, each of which permanently discon-
nected itself from the other two; that, owing to the
weight of mortgages, the " Vesh" custom fell into de-
suetude many years ago in the Pahar Khel section ; and
that, in the other two, the individual right to permanent
property in land has asserted itself by the innovation of
fixed shares, which have become hereditary in certain
families, and are independent of the numbers of their
households. Now take the case of the Sikandar Khels,
and we see that, besides the causes just mentioned, there
is another and very powerful cause, namely, the predomi-
nance of one section (the Mina Khels), owing to the
superior influence of its chiefs, over the others. By
this means the Mina Khels were enabled to seize and
retain a large plot of land, called "Jibdri," for them-
selves, whilst continuing the custom in its integrity in
all other plots, and have now been able to shape public
opinion into affirming that only hitherto-undivided plots
are subject to " Vesh" and that for their partition the

132 LAND REVENUE SYSTEM—

rule should be, not a ^^ Khula Vesh,^^ but simply a
" Veshj'^ according to census returns made sixteen years
cSi^S^o|e^?ting ^^^' Thus then it seems that the causes operating to
FeS."^^"^^ bring the ^' Vesh " custom to an end are chiefly —

(1). The mortgaging of lands, necessitated by an in-
elastic assessment, in a country subject to drought, and
depending entirely on the rainfall for its crops.

(2). Growth of a feeling of individual rights in land,
fostered by our land laws and the unintentional tendency
of the administrators of those laws to sympathize with
such a feeling.

(3). Predominance of one family, or group of families,
in a community, causing them to disregard custom, and
assert the principle of " might is right."

To the three causes just enumerated must be added
another, which must give the custom its death-blow. I
refer to the obstacle of expense which this Settlement
creates ; for were repartition in any village to be carried
out during the term of Settlement, the revision of a portion
of its record of rights would be necessary and very costly.
Under these circumstances I think it may be assumed
that the preservation of the custom for a generation or
two more, even were it advisable, would be impossible,
and that this Settlement will finally extinguish it. I am
aware that any land tenure which is not one of per-
manent severalty is generally condemned, and that there
are strong objections to the one I am writing about.
These are, that under it little capital can be laid out in
the permanent improvement of the productive qualities
of the soil, no encouragement is given to special thrift
and industry, and that, consequently, every one remains
at a dead level, and the community, so long as it labours
under the trammels of " Vesh,'' cannot be a progressive
one. There is also another objection I had almost over-
looked, namely, that the rules regarding trees in " Vesh "

TENURES AND SETTLEMENTS. 133

villages are subversive of any attempts at arboriculture.
Certainly Marwat is very bare of trees, but it is tbe
fault of the soil and the rats, not of the people ; and I
can safely assert that " Vesh " villages contain as many
trees as ^Uton-Vesh'^ villages. Though the rules about
trees encourage their periodical destruction, the force of
public opinion makes the rules almost a dead letter.

As Marwat is for the most part a plain of undulat-
ing sandy downs, and as the water-level generally lies
at too great a depth to permit of sinking wells for ir-
rigational purposes, any outlay of capital on the land
would in most " Vesh" communities, except Mulazai, be
a useless waste of money. Thus, two out of three of
the general objections to the " Vesh " tenure, when
applied to Marwat, are, I think, partly removed. The
third, namely, that under it no encouragement is held
out to extra thrift and labour, cannot be denied. But
though the material prosperity of the community may
not under the system be increased, still I think this
objection, for people like the Marwats, is (and must
continue to be for generations to come) more than com-
pensated for by the check the custom exercises on a
community's moral decadence. Through this custom the
habit of self-government, which under our rule is else-
where falling to pieces, is maintained. The members of
a community are taught obedience to their own laws and
customs; reverence to their elders; to hold together and
act in union ; the speediest method of increasing their
numbers to the maximum their land will support, because
the moment a child is born its birthright is secured to it,
thus the larger a man's family is the larger is his share
in land. Poverty is kept from every door, for all are
equal, and the evils attendant on the unequal distribution
of wealth are non-existent. I am persuaded that the
Marwats, who are pre-eminent for honesty, simplicity.

134 LAND REVENUE SYSTEM—

powers of self-management, aversion to litigation, and
ready obedience to authority, owe these good qualities
in a great measure to their moral superiority over their
neighbours, acquired by a long adherence to their old
collective system of property, the influence of which,
though the custom is now extinct in most parts of the
country, has not yet had time to become lost.
Jf^iiagroSD ^any of us Englishmen out here, in our pride and
disp^araged. iguoranco, habitually decry Indian systems of agriculture,
laugh at the sharp pointed stick the peasant terms a
plough, call his use of it scratching the surface of the
soil, and in our lordly self-sufiiciency pity him as a poor
spiritless slave to the antiquated ways of his forefathers.
Such self-constituted critics and judges, puffed up with
a little theoretical knowledge, supplemented perhaps by
some hastily-drawn conclusions, arrived at from having
witnessed the wondrous results of high farming at home,
forget how different are the conditions of life and labour
in this country and in England. Here, the land is owned
by a peasantry who live from hand to mouth, are often
sickly — for few escape at least one long bout of fever each
autumn, — have to work half the year under a fierce and
deadly sun, and to pay to Government from a fourth to a
tenth of their produce. There, the landlord or farmer lives
luxuriously in a glorious climate, and has leisure, capital,
or the means of raising it, and education, which enable
him to cultivate his land according to the best known
method of tillage. In England, with all its advantages,
successful farming depends on capital, which is always
procurable on reasonable terms, but in this country it
never is. Out here, when the State even has supplied
Our model farms the moaus, and with lavish hand started model farms,
either failure has resulted, or profits have been so small,
that were the farm assessed at full rates, the Settlement
would break down. Tea, coffee, and indigo planting con-

TENURES AND SETTLEMENTS. 135

cerns have, no doubt, often succeeded, thanks to capital ;
but let us not forget tbat many a fortune has been sunk
in them as well.

The peasantry of this District are probably as deficient
as any in the Punjab in agricultural knowledge and
energy ; indeed Pathans are proverbially worse cultivators
than Sikhs, Awans, Jats, or Eajpiits. Three years' study
has opened my eyes considerably, and has dispelled
many prejudices. Instead of being the lazy ignorant
beings I once thought them, the majority of the agricul-
turists of the District have proved, on better acquaintance,
to be a shrewd, hard-working, and intelligent class, who
understand thoroughly how to make use of their slender
means in extracting full measure from their soil.

When I state — and, remember, I am writing of Pathans, kSSgrind
perhaps the worst cultivators as a race in Upper India — P^^^^^ices.
that they appreciate the value of fallows, rotation of crops,
selection of seed, deep ploughing and manuring, and can
tell to a nicety which of their known cereals or pulses are
best suited for each soil, I shall hardly be believed, but it
is a fact nevertheless. In Bannu Proper fallows are
seldom resorted to, because the Kurm is ever renovating
the soil with fertilizing silt, and manure is everywhere
used to supplement it. So highly is house and farm
manure valued, that disputes concerning the right to a
share of that of dependents — one of the last manorial
dues which remain to the descendants of the original
founders of each village — are a fruitful source of long
and bitter litigation. Even with such powerful auxiliaries
as water silt and manure, the soil would soon be impover-
ished and exhausted, but for the system of rotation which Rotations,
is practised, whereby two crops, which withdraw similar
constituents from the soil, are seldom grown in succession.
The number of crops is so various — wheat, barley, peas,
tobacco, and clover in spring or early summer, and rice.

136 LAND REVENUE SYSTEM—

sugar-cane, turmeric, cotton, and maize in autumn or winter
— that the husbandman has a wide field to select from ;
and every year he always raises two, and sometimes three,
crops on every rood of land he possesses. In the unirri-
gated parts of the district gram is rotated with wheat in
light soils, and bdjra with wheat in stifi" soils ; or fallowing
is practised, intentionally or involuntarily, for rain is seldom
abundant in two successive j^ears. In at least one village,
occupied by Thalokar Jats, and not Pathans, the truth
has, however, dawned that the rearing of cattle is not
incompatible with the growing of corn. In it many
hundred head of buffaloes are fed, to a great extent on
Kiwi, a kind of grass, and other green crops are grown
for them on the best lands of the village, which, in the
following year, produce first-class wheat crops.

Selection of seed. Throughout the District the best seed is always reserved
for sowing, and in some parts, where excess of humidity
or overworking of the soil causes the production of a poor
grain, wheat- seed is annually imported from the Thai,
where the finest grain is grown.

Deep ploughing, ^g to deep ploughing, it is a fact that in this country
the soil is rather scratched than ploughed ; but the reason
is, that the means for piercing deeper than from four to
six inches do not exist. The oxen are small, and for at
least five months in the year in poor condition, and have
not the strength to force the plough, light though it be,
through the soil at a greater depth. I have never yet
spoken to a peasant on this subject, but he has lamented
his inability to turn over the soil to a greater depth ; and,
pointing to his sorry yoke of oxen, asked what more he
could do. That they are lean and hungry looking is no
fault of his, but of the heavens, for drought and heat
in summer, and frost and rain in winter, are invincible
enemies to size and condition, with whom it is vain for
poor men to contend. In Bannii Proper, where the soil

TENURES AND SETTLEMENTS. 137

is in many villages a stiff tenacious clay, the plough is
not used at all, but a large heart-shaped spade, worked by
two men, one on either side, with which the soil is turned
over to a depth of nine or ten inches, and each clod is
subsequently broken up.

Of the many shortcomings charged against native agri- S?l?dUure of
culturists, disregard of economy in the use of canal- water,
and consequently over- irrigation, is one of the truest ; but
the charge is often unfairly pressed, for judgment is
passed ex imrte^ and the accused's defence never heard.
Such a charge is only tenable in the case of canal-water,
when obtainable ad libitum. No one has ever dreamt of
preferring it in the case of wells, where every gallon is
raised at some cost and much labour. From this it follows
that economy in the use of water is understood, and that if
irrigation from Government canals be excessive, it proves
that the system under which water is supplied is defective.
But to return to Bannuchis, whose canals belong to them.
They certainly do appear to water-log their soil unneces-
sarily and injuriously; but this wasteful expenditure is in
many villages more apparent than real. As the supply of
manure is limited, and a double crop must be raised each
year, some substitute for manure must be found. That
substitute is the organic and inorganic matter with which
the waters of the Kurm are always charged, and which
takes a long time to settle. Now in farming, as in other
pursuits, it is every one for himself; hence every Bannuchi
floods his fields to the depth of several inches on every
opportunity, and lets the water run off whither it may, as
soon as the mud held in suspension in it has subsided.
In this way the lands of low-lying villages are surcharged
with water, much of which, robbed of its virtue, finds its
way back into the Kurm. This is waste, as such water
might, with proper management, be conducted within the
thirsty Marwat border. The want of economy and system

138 LANB REVENUE SYSTEM.

in canal management is everywhere apparent to the eye ;
but the hopelessness of a remedy — unless old rights be
swept away — is only known to the Settlement Officer. To
liken small things to great. At annexation, Bannu Proper
resembled Ancient Greece, or Modern Germany before
1866, being split up into petty independent states, called
Tappahs, each of which sought its own individual gain at
its neighbour's expense. What we found we stereotyped.
Thus, what used in pre- annexation times to be taken by
force, or borne from weakness, have grown into legal
rights and servitudes, which cannot now be set aside,
however desirable it may be to do so.
A plea for l^ thcso remarks all that I wish to ursje in behalf of

Indian agri- <-'

Indian agriculturists at large is that, considering the dis-
advantages under which they labour, poverty, climate,
heavy taxation, and ignorance, their systems of tillage
deserve our admiration rather than condemnation; and
that, imtil we can practically demonstrate the possibility
of forcing the soil to yield a larger return, at the same cost
and labour as is expended on it by the people we would
teach, we have no right to sit in judgment over them.

Let us not forget, too, that in many parts of Europe
which have not yet been transformed into smiling gardens
by the magic touch of capital, cultivation is infinitely
ruder and more backward than it is in the Punjdb.

cultuiists.

PART II.

CUSTOMS AND FOLKLORE;

Being an Account of the Customs and Supeestitions of the
People of BanntJ, together with a Collection of

PASHTO PKOYERBS.

141

CHAPTEE I.

SOCIAL LIFE, CUSTOMS, BELIEFS AND SUPEESTITIONS
OF THE PEASANTRY.

The simplest way of affording tlie reader a glimpse of the inner
social life of Pathans will be to conduct him into a well-ordered
Bannuchi peasant's household, and invite him to be present at
a birth, and afterwards to follow the infant in its progress
through life.

Assad Khan was fairly well off, possessing five acres of first-
class canal-irrigated land, assessed at five rupees an acre, a few
cows and sheep, and two wives. Plough oxen he had none, as
he cultivated all his land by spade. A third of it he tilled
himself, the rest was leased out to tenants, who paid him half
their produce as rent, and a fifth of their house-refuse as
ground rent, as the sites on which their houses stood belonged
to Assad Khan. His own house, in which his father and grand-
father had lived and died before him, stood in the centre of
his village, and, inclusive of courtyard, occupied exactly one
hundred square yards of ground. It was a family mansion in
every sense of the word, for Assad Khan, his wives, child, and
cattle all lived in it. It consisted of one room, mud built and
flat roofed, 27 feet long by 12 deep. The roof was only 10

142 SOCIAL LIFE, CUSTOMS, BELIEFS AND

feet from the ground, but what of that ? Was it not the easier
to ascend in the hot weather, and did it not make the house
warmer and snugger in the cold, especially as it had neither
windo'vrs nor smoke hole, nor any other sort of hole to serve as
a ventilator, and only one doorway, just wide enough for a lean
ox to squeeze through ? The furniture consisted of several cots,
a cradle, a few earthenware cooking utensils, an iron girdle for
the baking of cakes, a mud-plastered grain safe, in which gala
clothes, bangles, and other small but valuable articles were
kept, a churn, and a hand spinning-wheel. In the yard was a
shed for the cattle in the hot weather, a grain safe similar to
the one indoors, but of huge dimensions, looking like a gigantic
cardinal's hat, plastered over with a mixture of mud, chaff, and
cowdung, and a raised mud platform for the women to pray on.

A tiny rivulet, a branch from the canal, flowed through the
village, and supplied all the water that was required for house-
hold purposes. This water could hardly be called pure, as it
was of a soft brown colour, and had run, in its open channel,
through many villages and several miles of cultivated lands;
but it was near at hand, that was the great thing, and when it
did cause sickness, the good people, happy in their ignorance,
ascribed the evil to the influence of one of the many malicious
jinns who are ever wandering to and fro about Bannu.

"With such a comfortable home Assad Khan ought to have
been a happy man, but he was not. His heart yearned for a
son, and would not be comforted. His senior wife was a Marwat
named Fatima, bought five years before for two hundred rupees,
and she had as yet only borne him a daughter, whom, in the
bitterness of his heart, he looked on as " a black calamity " in
his house. Gulijan, his younger and more petted wife, was a
Bannuchi, of his own clan, and had been married to him three
years ; but, alas ! alas ! seemed likely to prove childless. Both
Assad Khan and Gulijan longed for a man-child to be born to
them, but from different motives; she, that her "reproach among
men" might betaken away, and that she might secure the affec-

SUPERSTITIONS OF THE PEASANTRY. 143

tions of her lord and master, who already talked of adding a third
wife to his establishment ; and, besides all this, that she might
be able to return the taunts of her rival Fatima with interest ;
and he, that, on his death, his cousin, whom he hated, might not
succeed to his possessions. Gulijan had long given up in despair
the remedies prescribed by the learned Bannuchi doctors, and
had visited every one of the holy shrines of the neighbourhood,
and, whilst driving pegs into the ground at the head of the
grave of a buried saint, and tying pieces of rag to the tree which
grew over it, had uttered and re-uttered her heart's wishes, but
all in vain. Nay, more, her husband had cast many a smooth
pebble on the grave himself, as he besought the departed saint
to hear his prayer. Strangely enough, Gulijan had not thought
of procuring an amulet from one of the village Moolahs, but
her husband was miserly, and grudged his fee, so perhaps that
accounts for the omission.

One day she went to the house of the Moolah of her quarter,
taking a fat sheep with her as a present ; and the good man
prayed, and having written some cabalistic figures, in which
one of the ninety-nine attributes of God could be read by the
initiated backwards and forwards, crossways and every way,
breathed on it and gave it to her, directing her to wear it round
her neck. She did so in perfect faith that her prayers would
now be answered, and a month or two afterwards found that
they were so. When the anxiously longed for time drew nigh,
an old woman, who was the village nurse — for those who could
afford to pay for her services — was called in. Poor Gulijan was
in a great flutter ; for though suffering much, the thought was
uppermost in her mind that it must prove a Boy, because the
good Moolah had said it, and given her a blessed amulet, and
she longed to see the face of her son. Her husband was waiting
about, anxious and hopeful, now running to the mosque to pray,
now running home and trying to get a peep at his wife from the
doorway, and wondering why the glad tidings were so long in
coming, Fatima even, filled with womanly concern for the

144 SOCIAL LIFE, CUSTOMS, BELIEFS AND

sufferer, forgot all her jealousy in the excitement of the moment,
and bustled about making herself generally useful. All this
time Gulijan was being dosed, according to custom, with ghi and
molasses. At last a boy was born ; and, whilst the proud father
rushed out to fire off a matchlock he had borrowed for the occa-
sion, in order to inform his neighbours of the happy event,
the nurse, without washing the child, wrapped it in swaddling
clothes from top to toe, put some ghi into its mouth, and handed
it over to Fatima to look after, while she tended to the wants
of the mother. On hearing the gun, the neighbours came
trooping in to offer their congratulations, and that evening the
women of the village assembled at the house, and danced and sang
to the music of the drum, beaten by a dum,^ in the court-yard.
!N'one of their male relations, nor even Assad Khan himself, was
present at their rejoicings, as such would not have been proper ;
but a few Hindoos and low-caste men, village servants, were, as
Bannuchi husbands can safely trust their wives and daughters
with such as they. They are useful no doubt, and some of them
are rich ; but a Hindoo or Jat cobbler or carpenter is a poor
spiritless fellow. What harm can he do should he see their
wives' faces, and even if he has the will, what dare he do to the
belongings of the noble Pathan ? At least, so think Pathan
husbands and fathers.

On the seventh day after the birth, Assad Khan gave a feast
to his relations and neighbours, and whenever any of his or
his wife's female relations came, bringing presents of lollipops
and clothes for the new arrival, and offered their congratula-
tions, you may be sure he gave them something in return, for
it is the custom to do so.

When the mother and son had been made comfortable, the
Moolah was summoned, and he breathed into the infant's right
ear, and whispered into it "God is great." He then retired,
after receiving a small fee, and grumbled to himself at its being
only two rupees.

1 Vide page 172.

SUPERSTITIONS OF THE PEASANTRY. 145

For forty days after the birth of a child a woman neither
prays nor fasts nor handles the Koran, and all the world
knows that at such a period she is peculiarly susceptible
to the influence of jinns, and that infants are so too; in-
deed, there is one class of jinn whose special delight it is
to devour the livers of young children. Assad Khan knew
all this, so he had the amulet, called "the Guardian," sus-
pended from a post at the head of the bed, where mother and
babe lay, and placed a Koran and knife — for he had no sword
— on the quilt beside them, and through their benign aid all
bad spirits, who came poking their noses about, were kept at
a respectful distance.

Gulijan nursed her boy herself, and gave him daily a dose
of ghiy for the good of his health and to assist digestion.
Sometimes, too, a milch goat was called in to act as wet
nurse.

Antimony was applied every day to his head and round his
eyes, in order to encourage the growth* of strong black hair.

When about two weeks old, Assad Khan thought he had
better name his child. The Moolah suggested one of the at-
tributes of God or the Prophet,^ such as "the exalted one,'*
"the blessed," or even "the servant of God;" but after some
wavering the parents preferred a word expressive of some
manly virtue, and fixed upon that of Sherdil, that is, "the
lion-hearted." There was no ceremony. All that happened
was that the father, when talking to others about his boy,
spoke of him as "my son Sherdil," but at home his parents
still called him " pet," " sweet darling," " sonny mine," and
many other endearing terms.

From the hour of his birth, Gulijan used several times daily
to manipulate her son's head and face, in order to make them

^ In so proposing, the Moolah only acted in accordance with the Shara' in-
junctions. The use of any of the class of names, from which the parents made
their selection, is unauthorized, but in practice such names are often given. For
a girl the preference is generally given to the name of one of the Prophet's wives,
and he had only nine ; or a purely fancy word, e.g. a flower, is chosen. In both
cases the field for selection is small, but for women it is particularly so.

146 SOCIAL LIFE, CUSTOMS, BELIEFS AND

round and shapely. She always, too, laid him to sleep on his
back in her own bed, or in a swinging cradle beside it, after
stretching and tying his limbs together to keep them straight.
She was most particular about the forehead, for the broader
and flatter it is, the finer and more manly does the face appear.
The nose, too, was not forgotten, but was daily pinched and
pulled, in order to point and elongate it. Fatima even pro-
posed that her step-son's head should be kept in a mould,^
as she had heard was the practice amongst the Jats in the
Indus villages; but Gulijan would not hear of it, as she said
it was not the custom of her people to do so. As the cartilage
of the head hardened into bone, she gradually discontinued
her manipulations, but not until she had moulded her son's
head into comeliness, and his nose promised to be as long and
finely chiselled as her own.

Sherdil — I shall call him by his own name now, though his
parents did not — was not weaned until he was over two years
old, by which time he Had learnt to toddle about, and make
mud pies in the channel which supplied the village with water.
When three years old, he was circumcised by the village barber,
for Assad Khan thought the sooner it was done the better,
although he knew many parents postpone it until the child
is eight or ten years old. No ceremony accompanied the
operation; the barber simply came, cut, and went. In the
cold weather Sherdil generally wore a little quilted coat, but
in the hot he went naked, wearing nothing even on his head,
though it was close shaven, with the exception of a fringe of
hair all round it.

By the time he was seven, Sherdil's father declared the boy

1 Some Banniichis and Marwats do, in fact, use clay moulds. In the river villages
it is the common practice. The infant's head, too, is kept a little helow the level
of the rest of its hody, so as to throw a portion of the weight of the body on to the
head. A native doctor told me that the constrained position sometimes caused sores,
hut those of the peasantry I asked about it denied that such was the case, and said
that, as the infant's hody is well oiled, sores never appeared. No evil consequences
seem to result from the custom, and certainly it does improve the shape of the head
and face. Were it tried at home, perhaps snub noses, bad foreheads, and ugly polls
woiild not be so common as they are. Let the British matron accept the hint !

SUPERSTITIONS OF THE PEASANTRY. 147

knew the difference between right and wrong, and must be
sent to school, though, sooth to say, the neighbours did not
think he had yet a glimmering conception of what is right,
for a more thoroughly mischievous young pickle it would have
been difficult to find, even amongst the children of the Sdhih-log.

One day he called a holy Sayad "old scald head" — a rich
vocabulary of abuse is one of the earliest of infantile acquire-
ments amongst Pathans — ^at which his father, inwardly chuck-
ling at his precocity, and prophesying he would turn out a
learned Akhoond some day, walked him straight off to school
at the mosque of his quarter, and consigned him to the Moolah,
saying, " Beat him well, but make a good Musalman of him."

The Moolah had a class of fourteen little boys and six little
girls, and all the scholars were between seven and thirteen
years old. There were also several grown-up men at the
school — big, dirty-looking fellows — who called themselves
" seekers after knowledge," and who had come from Peshawar.
The village maintained them ; but each boy's parents or
guardian paid for his schooling in the shape of tithes, and
a new suit of clothes for the Moolah when the course should
be finished.

Now the village contained one hundred and thirty-six houses
and three mosques, in each of which a Moolah taught, and
about one in five of the Musalman boys, and one in ten of the
girls in the village, attended regularly at their respective
mosques ; so you see education was not neglected by those good
Pathans.

For three years Sherdil went to school for about two hours
every day, except on Fridays and other holidays, and many
a beating did the old Moolah give him, for Pathan parents
never interfere between master and pupil. By the time that
his schooling was over, he had read the Koran all through
many times, and could even repeat scraps of it. As that
sacred volume is written in Arabic, he never understood a
word he read, nor did the Moolah attempt to explain it ta

148 mCIAL LIFE, CUSTOMS, BELIEFS AND

his class, as he knew very little Arabic himself; but for all that
the boy used, in chorus with his fellow -scholars, to glibly gabble
over his daily lesson. He left school a well -trained Musalman,
thoroughly accomplished in the ritual of his religion, and in
everything the Moolah considered necessary for salvation.

His father was immensely proud of him, took him every-
where, and always made him wear a white cotton turban,
though he himself continued to wear his usual sombre red one.

Being asked the cause, he said to his son, " I am getting an
old man now, and adhere to the dress of my forefathers, red
turban, long shirt, loose indigo-dyed trowsers drawn in at the
ankles, and sandals. They used to say of us, ' Every Bannuchi
wears a red turban and is a snuff- taker,' ^ and all of us counted
our ages by our turbans. This is my third. But all that is
changed now. You must do as young Bannu does, wear shoes
and English white cotton clothes."

One Friday, when going to market, Sherdil asked his father
why the day was kept as a holiday ; but his father referred him
to the Moolah. So when the boy got home, he asked his old
teacher, who said, "It is the same to us as the Sunday of the
Sahib- log, a holy day, because we believe God rested on it from
all his work, after having made the world. It begins, as do
all our days, about two hours before sunset,^ and whoever dies
and is buried during it is reckoned fortunate, for the angels
Nakir and Munkir trouble him in his grave with few questions.
On Friday eve,^ too, the spirits of the departed revisit their
earthly homes. Your mother always cooks some choice food
for them, and sends it to the mosque before dark, because it
is proper that the spirits should be able to retire to their graves
in daylight."

" Now teU me about all the fasts, saints' days, and festivals,"
said the insatiable Sherdil.

^ " Har Bannddzai sdr patkai nasw&rai."

2 The day is generally reckoned from sunset to sunset, but some say as the Moolah
does here.

2 That is, our Thursday eyening.

SUPERSTITIONS OF- THE PEASANTRY. 149

"Listen, then," said the Moolah. " Eamzan is the ninth
moon in our calendar, during which all true Musalmans fast
from sunrise to sunset. "Water even is not drunk. By fasting
the whole thirty days a man becomes cleansed of all sin. When
the new moon of the tenth month appears, the fast comes to an
end. We call the day 'Id-ul-fitr, or 'the little Eed' (Kam
Akhtar), On it every one is happy, and dresses in his best,
and feasts. After morning prayers people congratulate each
other, for every heart is light, from satisfaction at having
endured a long fast meritoriously. Our 'great Eed' (Stir
Akhtar), which is properly called 'the Eed of Sacrifice^ {'I'd-i-
Kurbdn), comes seventy days later, on the tenth day of the
twelfth moon, and commemorates Abraham's intended offering
up of his son Ismail,^ when God stayed his arm and accepted
a ram instead. On this day every family must sacrifice some
animal — a sheep, a goat, or even a fowl. Those who are too
poor, club together, and buy and fatten an animal for the
purpose, one-third of which is always bestowed in charity. Men
spend the day in jollity, tent-pegging, racing, and sword-play ;
but women go in a body, and visit some holy shrine, at which
they dance and sing, and have religion and pleasure combined.

" Our first month is, you know, the Muharram, The tenth
day of it is called A'shura. On it, but in different years> Husain
and Husn, sons of *Ali, the husband of Fatima, the daughter of
our Prophet, were killed by Yazid. Shiahs observe it as a
day of mourning, but we ; Sunnis as a day for humiliation,
prayer, and alms-giving. On it the people visit the graves of
their relations, and sprinkle them with water and cast smooth
pebbles on them ; and on the judgment-day, when the angels
shall hold the scales, and weigh, in the presence of Gfod and his
angels, each man's virtuous against his evil deeds, every stone
or pebble so cast will be placed on the side of the former. Last
A'shura your sister and all the other girls in the village went
out and cried and moaned all night, according to custom ; but it
1 Muhammadans say it was Ism&fl, not Isaac.

150 SOCIAL LIFE, CUSTOMS, BELIEFS AND

is not right to do so, and I hope the practice will soon cease, as
it smacks of Shia-ism.

" Besides the days I have told you of, there is one saint's day
I had almost omitted. I mean the eleventh of each month,
which is held holy to commemorate the death of Shekh Abdul
Kadir Jailani, the chief of all our saints, whose foot is on the
neck of all others. It is observed every month because, though
we know the date, we do not know the month in which he
died."

" You mean the day on which we remember * the fine youth '
(lot dzawdn),^* said Sherdil, interrupting him,

"Yes," replied the Moolah; "the saint is called so, because it
is disrespectful to call a great person by his name. Alms are
distributed on this day. Wishes uttered and vows made on it
are more likely to be fulfilled or kept than on any other, and
the Moolahs are not forgotten on it either."

" Peace be with you ! " said Sherdil, greatly impressed with
his teacher's earnest manner. " I shall tell papa not to forget
you, and not to keep back any of your tithes, as he does
generally."

The Moolah's eyes twinkled, as he called out to his young
friend, " And on you be peace ! "

Some days after the conversation just related, Sherdil came
home one evening from his father's fields, where he had been
working all day, complaining of shivering and head-ache, and
went to bed without eating any supper. His mother was quite
frightened, as hitherto her darling had never been seriously
ill, and asked Fatima what she thought could be ailing the
lad.

" Perhaps 'tis jaundice," said Fatima ; " but if so, you need
not be alarmed, for there is a Koresh in the village who can
cure it ; he belongs to the family who can remove disease by
praying, and breathing on the patient. The way is this.
Patient and Koresh sit down opposite each other, and a small
bowl of ghi is placed between them. Then the Koresh takes up

SUPERSTITIONS OF THE PEASANTRY. 151

some blades of grass, and holds them over the bowl, and the
patient grasps one end of them. *I cut your jaundice with
this knife ; say, have you faith ? ' says the Koresh. * Yes, cut,'
says the sick man ; whereon the other breathes on the knife,
and, saying some words to himself, cuts. The portion of the
grass which is severed from the rest is then permitted to fall
into the bowl. This is repeated several times, until the ghi
becomes of a deep ochre yellow, a sign that all the bad humour
in the patient's body has been drawn off. After that, abstinence
is enjoined for seven days. If the remedy succeed, the cure is
Grod's, being wrought by faith. Another way is this, but it is
practised by another family of Koreshes. A twig is taken from
a fig-tree, and chopped into forty pieces, and after each has
been breathed on, they are strung together, and the whole
fastened round the patient's neck. Seven or ten days' absti-
nence is enjoined, during each of which the necklace grows
longer, at the end of which the patient is convalescent."

"No, no, it can't be jaundice," said Gulijan; "perhaps it is
cough, he escaped it when a child. I'll go out on the road to-
morrow, and ask the first horseman I see riding a grey horse
what remedy to apply, and whatever he says I'll do."

" Perhaps it is small-pox," interposed Fatima ; " for he has
not had it yet, and you know the saying, ' Until the child gets
over the small-pox, parents do not count it their own.' It is a
bad month for it, there is so much thunder about." ^

Just at that moment Sherdil awoke and said, "Mamma, dear,
I am so cold, and yet so hot. Has papa come home yet ? "

" Be patient, my boy, he will be home presently ; he is at the
Chouk? having a smoke and a gossip."

^ If thunder reaches the ears of a small-pox patient, it is supposed he will become
deaf for life. In Marwat tom-toms (drums) are beaten round him during a thunder-
storm, in order to prevent the fatal sound being heard by him.

2 A raised place, well provided with beds, stools, chilams (pipes), etc., where the
village gossips assemble and smoke in idle hours. There is also attached to it a shed
or hut close by, in which meetings are held in wet and cold weather. There is one
Chouk to each quarter in every village. Only those men belonging to the same faction
or party as the head man, to whom the Chouk belongs, frequent it. This institution,
therefore, is a sort of political club on a small scale.

152 SOCIAL LIFE, CUSTOMS, BELIEFS AND

Soon after, Assad Khan came in, and wlien he saw his son's
state became very anxious, suspecting " the great fever " (Stir a
tabaj was attacking him. He nursed him for a day or two,
during which the fever showed no signs of abating, and then
determined to apply the great Pathan remedy, which is prac-
tised all over Afghanistan. He had a sheep slaughtered and
skinned, and, after rubbing a little oil and turmeric upon the
skin, wrapped up his son in it while it was hot. Next he laid
him on the bed, put a large quilt over him, and kept the door
shut, to prevent any draught coming in. At the end of twenty -
four hours the skin was removed, and a fresh one substituted.
This time it had the desired effect, and before Sherdil had worn
it ten hours he said, in a faint weak voice, to his father, " Papa,
I have become water."

His father told him to bear it a few hours more, and then
took off the skin.

Sherdil came out a scare-crow, for he had sweated half his
flesh away, but the fever was conquered.

It had been a case of kill or cure.

For the next seven days he was kept inside the house, like
a tinned sardine, with the door shut, but on the eighth day
the door was opened and he was washed.

Sherdil was now about fifteen, and his father began to busy
himself making private inquiries amongst his kith and kin for
a maiden about the same age, who would be a suitable match
for his son. The dum^s wife, whom he employed to find out
particulars about the different marriageable girls in his tribe,
at last told him of one named Begama, who would make such
a nice daughter-in-law. A formal deputation was despatched
to sound the girl's parents, who replied they would agree to
the match if Assad Khan would in return give his daughter
to their eldest son, who wished to take a third wife. Assad
Khan replied that the exchange was unequal, as his daughter
would be wife number three, whereas theirs would be number
one. After some haggling, he consented, provided he received

SUPERSTITIONS OF THE PEASANTRY. 153

eighty rupees into the bargain, and the exchange betrothal
was so arranged.

The betrothal of Sherdil came off first.

His father, mother, and a number of relations, male and
female, accompanied by a dwn bearing an enormous tray of
sweetmeats, marched in procession one evening to the house of
their daughter-in-law elect, who lived in a neighbouring vil-
lage. On arrival they presented the tray and were entertained.
After supper, when all terms had been settled, the women of
the bride expectant's family applied henna to the hands of the
members of Sherdil's family, and Assad Khan's white beard
even was stained red, but by a dum.

Next morning the deputation started for home; the dum,
with another tray of sweetmeats on his head — a return present.
As they were leaving there was great talking and laughing,
and several of them came back with clothes spotted red and
yellow all over, from henna and turmeric. Then the neigh-
bours crowded in and congratulated Sherdil's parents, and the
sweets were distributed. In. the evening there was a dance of
the women of the village at Assad Khan's house, but a number
did not join, as the priestly classes of Bannu had lately set
their faces against dancing, singing, and music, on the ground
that it created scandal, and was contrary to Shara' ; and,
moreover, they say that for betrothal the only essential is the
ceremony of staining the palms red with henna {Ids-surai),
that everything else is empty compliment. But I suspect the
true reason why the priests would put down everything that
savours of fun on such occasions is, that no part in the pro-
ceedings is assigned to them.

When it was all over, Fatima said that in her country of
Marwat the custom was that after Ids-surai is over, the bride
elect's mother, or guardian, presents the leader of the de-
putation with a needle threaded with a thread of red or yellow
silk, and a long scarf, in token of the connexion between the
two families.

154 SOCIAL LIFE, CUSTOMS, BELIEFS AND

Although Sherdil had not yet seen his bride, as it is not
the custom for principals to see each other during the betrothal
ceremonies, he was very anxious to pay her a visit in secret,
especially as his stepmother had told him it was the custom
amongst some Pathan tribes; but his father would not hear
of it, and scolded Fatima for putting such thoughts into the
boy's head.

Fatima laughed and said, **Well, in my country every young
man of spirit secretly visits his future bride after betrothal;^
and if he is discovered, he is detained three days at his father-
in-law's, and each night the unmarried girls, amidst much
laughter, toozle and tussle the youth about until he is glad
to escape from their clutches as best he can ; but you Bannuchis
— bah ! — you have no pluck, no go in you. The Marwats are
the lads for the lassies. Why, Begama will think all the better
of Sherdil for a little courting."

"That may be your custom, and suit your country, where
women have no shame and never veil their faces ; but it would
not do here, where women are still modest, thank God ! " said
Assad Khan.

So Sherdil had to restrain his impatience to see his betrothed,
but I have no doubt the young rascal contrived a few stolen
interviews, for the girl was just as desirous of knowing him as
he her, and the proverb says, "From hearts to hearts are ways."

Two weeks after the betrothal Assad Khan sent by the hand
of a diun a quantity of cooked food to the house of his future
daughter-in-law, and a return present was made. Again, when
the "great Eed" came round, he, according to custom, sent
a quantity of clothes, cooked food, and some henna, as a present
for Begama. Although the two young people had arrived at a
marriageable age, Assad Khan put off the marriage until Sherdil

1 Marwats deny that the betrothed couple do meet on such occasions, and say that
the youth only goes to make the acquaintance of his father-in-law's family, and
that during his stay his betrothed is hidden away somewhere. Notwithstanding
such denial, I believe the account here given is correct. The bullying the young
man has to undergo during his three days' stay is admitted by all.

SUPERSTITIONS OF THE PEASANTRY. 155

was in his eighteenth year. When he had made up his mind,
he sent a dum and some women over to ask Begama's parents
to name a day for the marriage, which they readily did. The
preparations then commenced in earnest. A purse containing
fifty rupees was sent to the bride elect's parents, with which
to procure a part of her outfit, and Assad Khan and his wives
busied themselves in getting ready the marriage trousseau,
which consisted of a suit of silk clothing and a complete set
of silver bangles, together with ornaments for the forehead,
nose, ears, neck, arms, ankles, and toes. When everything
was prepared, a great quantity of food of all sorts was also
cooked and sent to Begama's house, together with her clothes
and bangles.

Next day our old friend the Moolah appeared, and dressed
Sherdil in new white clothes. Happy youth ! He had passed
the last three days in a tremble of excitement, now grinning
from ear to ear and showing two rows of beautiful white teeth,
now "sighing like a furnace," and now taking sly peeps at
himself in his pocket looking-glass, and applying finishing
touches of antimony to his eyes, or oiling his locks and in-
cipient beard with strong-smelling ghi.^

When dressed, he looked a bridegroom every inch of him.
Gravely and reverently he turned to his old preceptor, and,
making a low obeisance, touched his feet. Then, beginning
with his father, he went round the whole circle of those who
were near and dear to him, and, bowing to each in turn,
touched their feet.

The village was now in a great bustle. Everybody was
dressed in his and her best, and chattering and talking to-
gether ; whilst two dums, one beating a drum, and the other
blowing at a reed instrument regardless of time or melody, with
the sole object of producing as much noise as possible, made
every heart light and happy.

^ Dandy young Pathans do all this, and carry about with them a wooden comb in
their hair, and in their pocket a box containing antimony and a small looking-glass.

156 SOCIAL LIFE, CUSTOMS, BELIEFS AND

At last the procession was formed. It was a grand affair.
Sherdil sat in the middle, on an old mare, looking bright and
pleased, just as a bridegroom ought. The departure had been
so timed that the bridal party reached its destination about sun-
set. On arrival some dancing and singing followed, after which,
when it was quite dark, the ceremonies began.

Begama's cousin, a girl about her own age, acted as her proxy.
Her sheet was tied to that of Sherdil, and to Sherdil was handed
an empty earthenware pitcher. The pair then walked to the
water- course which supplied the village with water, escorted by
the unmarried of both sexes. Sherdil set down the pitcher
beside the stream, and dipping his little finger into the water,
let the drops from it run off into the pitcher. This he repeated
three times. Next he went through the same procedure with a
sword. Thrice he dipped it in the water, and thrice the drops
ran off it into the pitcher. His companion then stooped down
and ladled the pitcher full with her hands. When quite full,
Sherdil lifted it up, and, stepping back with it seven paces, put
it down on to the ground again. The knot fastening the two
sheets together was then untied, and the proxy withdrew.

Next several dums, belonging to the bride's village, advanced,
holding a piece of string, with which they tried to measure
Sherdil ; but some of his friends raised him upon their
shoulders, and, after a scuffle, the dums retired discomfited.

Whilst this ceremony, which is called Fdndray was going on,
the women belonging to the marriage procession, together with
those of the bride's village, were assembling in front of her
house. The parties did not intermix, but faced each other, like
hostile forces. First of all SherdiFs friends sang his praises —
what a fine youth he was, so brave, so handsome, and altogether
far too good for his bride. This nettled that young woman's
defenders, and they poured forth a torrent of song and shrill
noises, to prove that she was —

** Smooth-skinned and dark, with bare throat made to bite,
Too wan for blushing, and too warm for white."

SUPERSTITIONS OF THE PEASANTRY. 157

Sh^rdil's partisans soon ceased compliments, and fell back on
abuse. Begama^s did the same. The wordy war was hotly-
waged for nearly an hour, and, just as both sides were getting
faint and hoarse, Begama's mother came out, and giving each
Amazon some sugar-plums, said it was a drawn battle — would
they be pleased to go ? They went, and by two in the morning
the excited little village was hushed in slumber ; and the still-
ness remained unbroken for four hours, save when a foolish
night-blind cock began to crow, or the village curs barked, or
the night watchmen called out to each other, " Awake, ho ! "

With daylight every one was astir again, and a great feast
was given by the bride's family, from the eatables that Assad
Khan had sent two days before.

Breakfast over, the majority of the guests departed ; a select
and privileged few alone remaining. Sh^rdil and a few of his
nearest relations then entered the house, in which Begama's
mother exhibited to them a bed, cooking utensils, a spinning
wheel, and sundry other articles requisite for a young wife
when beginning housekeeping.

"See, I bought these with the money you supplied," said
she. " My daughter is ready, do you wish to take her now ?''

" Yes," answered Assad Khan.

On that the mother stepped back, and, taking her daughter
by the arni, led her forward. Begama was carefully veiled and
dressed in the clothes Sherdil had sent her. She neither cried
nor laughed ; indeed, her self-possession was so admirable that
I am now convinced Sherdil and she had already made each
other's acquaintance. Sherdil advanced, and took her by the
hand, and led her outside, where a pony mare was standing
ready for her. As soon as she was seated, Sherdil's most
intimate friends, who had remained, crowded round him, each
thrusting forwards his right hand with some money in it. He
took the proffered rupees from three or four of them only.

When a couple of oxen had been loaded with Begama's out-
fit and house furniture, the procession was formed and returned

158 SOCIAL LIFE, CUSTOMS, BELIEFS AND

to SherdiFs village. On arrival, a fat sheep was presented to
the bride before she alighted. After sunset the old Moolah
was called in to marry the young couple. Begama stood
behind a screen, whilst her vakil, or spokeswoman, stood in
front. Besides the bride, vaUl, the Moolah, Sherdil, and his
parents, there were four or five other persons present to witness
the marriage. First of all the Moolah had the vakifs au-
thority to speak and to declare the amount of dower attested,
after which the vakzl said three times, " I have given in lawful
marriage the person of Begama, daughter of Abdullah Khan,
with one hundred rupees dower, to Sherdil, son of Assad
Khan." And Sherdil on each occasion answered, "I have
accepted.'* After that, the Moolah raised his hands, keeping
the palms towards his face, and prayed God to bless the
marriage. All those present did the same. Some sweetmeats
were then distributed, and the company left. The Moolah
received two rupees and a turban as his fee.

Three days after the marriage Begama's mother came, and,
according to custom, took her back to her old home. She re-
mained there several days, and then returned to her husband's
house for good.

Before she had been married a fortnight, she was quite at
home in her new family, though it is true she grumbled a
little at first, when she found there was no prospect of her
husband building a new house for her for a year to come —
and no wonder too. What newly-married wife would not
complain did she find that two mothers-in-law, a father-in-law,
and an unmarried sister-in-law, were all to sleep, dress, and
eat in the same room as she and her husband occupied ? How-
ever, Begama was a sensible girl, and contented herself with
SherdiFs promise that as soon as his sister was married, and
his father had won his lawsuit with his cousin, he would
arrange about a separate home for her. She proved a great
comfort to the whole family, fetching all the water for house-
hold consumption, preparing all the food, and, what is more.

SUPERSTITIONS OF THE PEASANTRY. 159

making with her own hands all the dung-fuel cakes wherewith
to cook the daily meals. She was indeed a model wife, and
Sherdil used to stand and gaze with pride and admiration at
her, as, with nimble fingers, she would sit and comb and dress
his mother's hair.

Fatima and she were great friends, and one day Fatima re-
lated to her the particulars in which the Marwat betrothal and
marriage customs difiered from those of the Bannuchis.

She said, "When I was young and pretty, like you, my
dear, I fell in love with my cousin, but he was poor ; so my
father gave me to your Sh^rdiFs father, and he went all the
way to Lakki to fetch me, and married me according to Marwat
custom. Eetween the betrothal and the marriage he never
came and visited me, as he knew my companions in the village
would make fun of him. The day before he came to fetch me
home, I was taken outside the village with some of my com-
panions, and we were placed in a thatched shed by ourselves.
There we ate our meals, and sent some sweets to Assad Khan,
and he made me a present in return. About sunset a party of
girls came out of the village laughing and singing ; and when
they got to my resting place, they attacked us, but all in good
humour. Their object was to carry off a plait of my hair, ours
to prevent ' the rape of the lock.' They were two to one, and
at last succeeded. I then began to cry and to beat my
breast, and my companions did the same. After a time we rose
and went home. On the following evening the bridal procession
arrived, and the women of the party went into my mother's
house. Both sides sang and danced and abused each other.
Then my sister, as my representative, took an ass's blanket-pad,
and manoeuvred to throw it over the head and shoulders of one
of the near relations of my future husband. After some scuffling
she contrived to do so, and it was accepted as a sign that I
would be stronger than my husband and rule him, and so I do.
Next morning I was made over to Assad Khan, just as you were
to Sherdil, and conducted to his home. After the marriage, at

160 SOCIAL LIFE, CUSTOMS, BELIEFS AND

which I spoke for myself/ was over, I was placed in a dark
corner, screened off from the rest of the house, and remained
there for three days, during which I was only visited by my
husband. On the fourth day my husband's sister came, and,
taking me by the hand, raised me and welcomed me, and said,
* l^ow, Fatima, you are my sister and one of us.' I then gave
her the rupee my mother had provided for the purpose, and
entered on my duties as one of the family. My mother came
the same day and took me home for three days."

"And in which country are married women the better off?"
said Begama.

"Well," said Fatima, "in my country they have to work
harder, to fetch water every other day from a distance of from
one to nine Kos,^ and to grind the corn in a hand-mill ; but
here a stream runs through or close to every village, and water-
mills do all the corn-grinding. Then, again, in my country
our food is hdjray with occasionally wheat, and either water or
milk ; but you Bannuchis eat maize and wheat, and get plenty
of gM, and sometimes meat as well. No, no ! Bannu is the
place for a woman to be comfortable in, but Marwat is the place
for fine husbands."

Some months after this conversation, Sh^rdil, who had of late
been in the habit of spending his evenings with the Moolah,
instead of at the Chouky asked his aged friend and preceptor
whether it was true that Futteh Khan, the village head man,
had an evil eye.

The Moolah was silent for a little, and then replied, weighing
every word as he spoke :

"People say so, but I do not know. Only those who possess an
evil eye know their powers of a certainty ; others may suspect
them, but cannot be sure. Besides, as a man grows older or
becomes a better Musalman, his eyes lose their evil influence,
and certain it is Futteh Khan is getting old and is a good

^ In Marwat girls generally give themselves away.
^ One Kos is about equal to one mile and a half.

SUPERSTITIONS OF THE PEASANTRY. 161

night watcher. The possessor of this strange power is often
wretched, because, on whatever thing his eyes may rest, be it
man, or beast, or inanimate object, misfortune sooner or later
will befall it. When a man falls suddenly ill, and the cause is
unknown, it is either a jinn who has affected him or an evil
eye. We say, * The sick from disease recover, but from eyes
never,' ^ also * Eyes ruin houses.* ^ A woman after childbirth,
a person when out after dark, or one whose body is naked, are
peculiarly susceptible to such influences. In all cases the cure
and prophylactic are holy amulets. Some old women have a
practice of waving three red chillies in succession several times
round the affected person's head, and each time saying, * Here-
with I draw off the eye, be it man's or woman's or spirit's.'
Then each pod is put into the fire. But I do not believe in the
efficacy of the remedy. One method of discovering who the
author of a calamity may be, is to drop molten lead into oil,
when the lead assumes the shape of the mischief-maker; but
the learned have no faith in it."

" Now tell me about jinns," said Sh^rdil.

The Moolah said, *' Jinns are spirits and invisible. Some are
good and some bad, and their numbers are very great. Some
of the bad ones are always wandering to and fro seeking to do
mischief, but amulets keep them off. They are of both sexes, and
marry amongst themselves. When under the influence 'of a
good jinn, a man possesses the gift of tongues. Once when a
jinn entered into your mother, your father sent for several dums,
and they beat drums round her until the spirit cried out in
agony with a loud voice, and told who she was. I was then
sent for, and exorcised the spirit. All good Moolahs acquire the
ninety-nine names of God in Arabic, which are an irresistible
spell against evil spirits and devils. In learning the Almighty's
titles, I spent forty days in the wilderness in solitude commun-
ing with God. Every day I repeated His titles one hundred

^ " Da ranz ranzrSr ra^Aeg.f la stingo vanzdr na ra^Aeg.i."
2 "Mazar k6r<ina wir^awi."

162 SOCIAL LIFE, CUSTOMS, BELIEFS AND

times to myself. It was thus I acquired tlie spell wherewith. I
exorcise. A family of jinns, known as *the Khatak house-
hold/ used to live in Dilasa Khan's village; but when a strange
sickness fell on the children of the neighbourhood, so that they
withered and died one by one, the mothers clamoured to the
Khan that *the Khatak household' was eating^ the livers of
their little ones ; and that great chief took counsel with the
Moolahs of Bannu, and, with their assistance, drove out the
jinns. Only two of that house now remain, the sisters Sardara
and Kamkai. They wander about, and sometimes take posses-
sion of one woman, sometimes of another. They never remain
long with any one, for unless those possessed of them treat
them with deference, and humour them, they take offence, and
go off elsewhere. Sardara is now said to dwell in Shah Jahan
Shah Shekh of Tappah Sadat's mother."

Under the Moolah's kindly tuition Sherdil's knowledge daily
increased. He learnt about eclipses and earthquakes, about
thunder and lightning, and what caused the wind to blow and
the rain to fall. He was such a good husband, he had no
secrets from his wife, and told her all he knew.

This is what he told her.

Some men, who profess to understand astronomy, affirm that
an eclipse of the moon is but the earth's shadow being cast on it,
whilst an eclipse of the sun is the moon's shadow being thrown
upon the earth. Both are hypotheses incapable of proof and
absurd in themselves, for how can man solve the secrets of
the heavens without having scaled them and returned? No one
but the Prophet has been up there, and when he came back, he
told a very different story. The true explanation is this : Man's
sins are collected by angels on earth, and kept stored for a
whole year,^ before being carried up for record; for God is long-
suffering, and desires to give every sinner opportunity to repent.
Even when the time of grace has expired, God gives erring

^ The more general belief is that they are taken up for record nightly, as soon as a
man sleeps.

SUPERSTITIONS OF THE PEASANTRY. 163

man one more chance ; and as His angels bear tlie burden
upwards, He causes it to be spread out, like a great cloud, in
front of the sun or moon. On seeing it, man is filled with
penitence, and humbles himself until the veil of cloud is re-
moved. AYhilst the darkness continues, every pregnant woman,
whether Hindoo or Muhammadan, keeps perfectly still, and does
no work, so that her unborn child may not bear any untoward
mark on its person, for whatever a woman in such a state then
does will be impressed on her child.

An earthquake is caused by the cow, on whose horn the world
is poised, changing the burden from one horn to another.
When God made the earth, he placed it on a cow's horn, and
the cow on the back of a fish, and the fish on a stone, and

the stone on well, God knows what. That has not

been revealed to man. Some think that when the earth
trembles, it is owing to the cow, which supports it, shaking
herself, and not shifting the earth from one horn to the other.
Whilst the quaking goes on, the Marwats rush out of their
houses, and call to each other, " Come to Mecca ! Come to
Mecca ! " But as soon as the motion ceases, their desire to go
on a pilgrimage subsides also.

The scientific say that disturbances in the elements arise from
natural causes. A circumambient river surrounds this world,
and when the heat of the sun is very intense it causes its waters
to boil. The noise of their boiling is thunder. When a suffi-
ciency of steam has been generated^ it forms as vapour clouds
over the earth ; and when two of those clouds are driven to-
gether by the wind, sparks are emitted, as from the friction of
two flints rubbed together. The sparks we see are called
lightning. Moolahs say this explanation is, so far as rain is
concerned, erroneous, and that the true one is as follows : — The
Archangel Mikiiil (Michael) is stationed at the river, and when
he receives God's order to supply rain to any country, he calls
out to the river " Boil " in such a loud voice that it boils and
throws 03" a great quantity of vapour, which is conveyed by

164 SOCIAL LIFE, CUSTOMS, BELIEFS AND

angels to the required spot. When the rain falls, a separate
angel is in charge of each drop, and when, through carelessness
or other cause, any drops run together, lightning is produced.
When rain is general, it is caused by the angels stationed along
the banks of the river ladling water out into sieves, whence
drops are formed. When the wind blows, it is the breath from
the nostrils of the angel Israfil, who will blow the last trump
at the resurrection.

All this, and much more, did Sherdil impart to his wife — a
medley of Skara* and upper class popular belief.

Begama's time was now drawing near, and one hot morning
in June she presented her husband with a son, but, whether it
was the heat or the flies or wicked jinns, the child never
thrived. His death was a sad blow to his parents, and added
many a white hair to Assad Khan's beard, though the old man
strove hard to cheat himself into the belief he was still young,
by frequent resort to the dyeing brush.^

Begama besought her husband to pay Shah Jahan Shah's
mother a visit, as some of the neighbours had persuaded
her the child had died from the jinn Sardara's malevolence.
Sherdil consented, and, taking a goat and a rupee with him
as propitiatory offerings, went to the woman's house.

After saluting her, he said : *' Say, mother, did Sardara eat
my child's liver ? I have brought a present for you."

" Sardara lives there," said the crone, pointing to a hut she
had specially erected for her familiar to rest in, when tired of
her company. "Put the goat in there, she may be hungry."

Sherdil did so, and then repeated his question.

The crone nodded her head several times, then shook it at
her visitor, and gave a screech, mumbling to herself, "She is
coming, coming ! Ah, she is in me ! "

^ The majority of grey-Jiaired and bearded Banndchis dye their hair either black or
red. Those who can show a good white beard, often leave it white. Marwats do not
usually dye their hair. In the other parts of the District all but the poorest dye. It
is sometimes difficult to recognize a man, as one day he appears before you with a
magnificent grey beard, a week later, perhaps, the colour will be black, and a week
later still red.

SUPERSTITIONS OF THE PEASANTRY. 165

Sh^rdil understood her to mean that the spirit had taken pos-
session of her, and became rather nervous. Thinking the rupee
might pacify her, he slipped it into her hand, which grasped it
convulsively, but evidently without the crone's being conscious
of the act — at least Sh^rdil thought so, and proportionately
admired her disinterestedness.

" Ask, and I will answer," said Sardara, speaking from the
woman's mouth.

The question was repeated a third time.

" No, I did not harm yaur child. It was my sister Kamkai
who killed it. Let your wife wear this round her waist, and
your next child will live," said Sardara, handing Sherdil a piece
of string.

He thanked her, and, as he rose to go, Sardara whispered to
him, " Let her come every month to me, and don't forget the
rupee." *

Sherdil started for home with the precious string in his hand,
but, strange to say, on the way his mare got colic. He dis-
mounted and led the suffering animal to the nearest grave-
yard, and walked her up and down amongst the tombs ^ for
half an hour, by the end of which time the mare was quite
well again.

Assad Khan's land case was now being heard in one of the
Settlement Courts, and the old man was always very busy and
mysterious, for, though naturally inclined to honesty, he had
sued for double the amount of land he thought himself entitled
to ; because he had heard that the Sarkar's judges never
decreed a suitor his full claim, having learnt by experience
that if a native is owed one rupee he claims two. Now " one

1 The account of this visit is a fact. A man who had no great faith in the old
witch's powers of evil, was forced by his wife, after the death of his first child, to
visit the woman, when the conversation here related took place.

"^ This is a remedy commonly practised, and is often successful, not owing to the
genius loci, but from the mere fact of exercise being sometimes beneficial m colic.
Another cure is to flash about great wisps of burning straw under the horse's
belly ; in which case the action is, I suppose, similar to that obtained by hot fomen-
tations.

166 SOCIAL LIFE, CUSTOMS, BELIEFS AND

lie breeds many," so witnesses had to be canvassed, bribed,
and instructed. It was a weary expensive business, and as,
day after day, Assad Khan came home heart-sick from the
Outcherry, and still the case dragged on, his appetite began
to fail him and his face to look pinched and wan.

One day he returned from his usual resort in a high state of
excitement, which found vent during supper, when he abused
the Sdhih'log roundly, calling them ''tyrants" and "infidels,"
and harder names too.

" Why, what have they done now ? " said Sherdil.

" What have they done now ? " cried his father ; " why, half
a dozen or more Faringis this morning rode through my lands,
screaming and whooping like a pack of lunatics, and they and
their twenty or thirty dogs^ killed a fox in the sugar-cane field.
They have ruined me, those Kafirs."

'' Father," said Sherdil quietly, " you are iU, you know not
what you say. The Moolah says the Sdhih-log are 'children
of the Book,' as we are, and that the great distinction between
their religion and ours is that they deify the Prophet Jesus and
make Him their intercessor before God, instead of our own
Prophet of God, whom they disown. As to the sugar-cane, the
sum total of our loss is not one rupee. Remember what you
used to tell me of the unbelieving Sikhs, or even the believing
Durranis, and thank God, who took pity on us and sent the just
Sdhih-log to rule over us."

Such a firm respectful remonstrance from his son astonished
Assad Khan. He felt in his heart he had spoken hastily and
wrongfully, and passed the rest of the evening at home in
moody and sulky silence, instead of going to the Chouk as
usual to smoke and gossip. On the following day he returned
from the Court-house early, and appeared low and despondent.

Sherdil asked what ailed him, and whether he thought the
case would be decided in his favour.

^ Assad Khan alludes to the Bann6 pack of fox hounds and those who rode to
them,

SUPERSTITIONS OF THE PEASANTRY, 167

"God knows on which knee the camel may rest," said the old
man wearily, quoting a familiar proverb.

The next day, when Assad Khan came home, he told Sh^rdil
that his suit had been dismissed, and that, as God was evidently
hostile to him, he might as well die, having nothing worth
living for left. First his grandchild had died, then he had spent
over one hundred rupees in this lawsuit and lost it after all.
Sherdil consoled him as well as he could, and then went over to
his friend the Moolah, to get a little comfort himself.

When the Moolah heard what had happened, he sighed and
said :

" God's will be done. I fear thy father, boy, is not long for
this world."

"If his time be up he will die, if not he won't," replied
Sherdil. Then, after a pause, he added, " I am sure my father
need not fear death, he has been good to me, and to my mother,
and step-mother."

"Ah ! " said the Moolah, "that will be seen on his death-bed."

" How so ? " asked Sherdil.

"You know," said the Moolah, "that the recording angels
Kardm-ul-KatiUn are present to every man. One sits on the
right shoulder, noting down good deeds, and the other on the
left, taking note of evil deeds. Every night, as the man sleeps,
they fly up to heaven, and record on his leaf in the tree of life
called ToU his acts of the day. Some say they only fill in the
record once a year, as I told you when talking of eclipses ; but it
makes little difference whether it is done daily or only once in
the year, for the account is kept, and cannot be evaded. Each
person has a leaf to himself. When the end approaches, the
leaf drops off the tree, and the recording angels carry it to
'Izrall, the angel of death, who forthwith despatches them and
a third angel back to earth, to show the dying man his life's
account. On reading it, according as the balance is struck for
or against him, he dies happily or in torments. As soon as
death occurs, the vital principle is carried up to heaven, but the

168 SOCIAL LIFE, CUSTOMS, BELIEFS AND

immortal soul remains with the corpse until the judgment day,
and that same night in the tomb has to answer the questions
put to it by the angels Nakir and Munkir.''

When Sherdil went home, he found his father asleep, and his
mother sitting by his bed moaning and crying. She held up
her hand to her son, and whispered, " Hush, my child, the jinns
have been with him, but he struggled hard and conquered them,
I think. He talked wildly about his case and your dead child.
He sleeps now."

Sherdil gently removed her, and, having sent for the Moolah,
sat down to watch beside the sick bed. Assad Khan dozed
fitfully on until morning, sometimes lying quiet, and sometimes
muttering to himself ; but the only words his son could catch
were "lie" and "kill you." The sick man passed the next day
in the same way, but towards evening he suddenly started up
and looked vacantly round him.

"Don't you know me, father, it is your son," said Sherdil,
throwing his arms round his neck and crying,

"Yes, yes, I see you, my own boy; come nearer, nearer still,"
said his father faintly. Sherdil put his face close to that of his
father. "Listen," whispered the dying man, "my cousin has
won — ^he had thirteen witnesses to my nine — he is your enemy.
Eemember, revenge, revenge ! "

Those were the last words he spoke. He breathed on for
some hours more, but was evidently sinking fast. Towards
morning he opened his eyes, and a quiet happy smile stole over
his face, then he gave a great sigh, and all was over.

" Thank God ! " said Sherdil, " his end was peaceful. He is
accepted."

An hour after all was bustle. The Moolahs came in numbers,
and sitting together outside repeated the first chapter of the
Koran, and besought God to accept the dead man and pardon
his sins. Inside, the washer-of-the-dead, a Koresh, was per-
forming his offices. After wrapping the corpse in a shroud, he
laid it out for burial. Whilst this was going on, some of the

SUPERSTITIONS OF THE PEASANTRY. 169

villagers had gone to the cemetery and dug the grave. Several
of Assad Khan's relations brought pieces of cotton and silk,
and, going in one by one, laid them on the corpse. These,
as well as all the clothes of the dead man, became the perquisite
of the Koresh.

By noon all preparations had been completed, and the corpse
was placed on a bier, and a sheet thrown over it. Friends and
relations crowded round, each anxious to be one of the bearers ;
for to walk under a bier to the grave is a meritorious action
(Sawdh). The bed, which served as a bier, was then raised,
and a crowd of Moolahs and other mourners — all men — walked
with it to the place of burial. On arrival it was set down
beside the open grave. The Moolahs then ranged themselves
behind, and the others stood a few paces farther back, all facing
towards Mecca. The prayers for the dead, which are very
short, were then said by the whole of the assemblage. On their
conclusion Sh^rdil advanced, and deposited some money and
sweetmeats at the feet of the principal Moolah. His relations
did the same. The Moolahs then prayed God to accept the
offering ; after which a low caste man stepped forward, collected
the money and sweets, and distributed them amongst the poor
and the Moolahs who were present, thereby hoping to bear
away the sins of the deceased. The corpse was then lowered,
and put on its right side, with its face towards Mecca. A few
inches in front of its eyes was placed a tablet of stone, inscribed
with the creed, for when Nakir and Munkir appear, fright often
causes memory to fail. Sufficient space was left to enable the
dead man to sit up during his examination. Stones were then
laid cross ways over the cavity which held the corj)se, and the
earth was filled in.

When all was over, the party returned, and that evening
Sherdil bestowed alms liberally, and gave his relations, the
Moolahs, and the poor of the village, a good meal, at his own
house, after which he went to the grave, and sat beside it
watching all night. On the following Friday, and on the fi^'e

170 SOCIAL LIFE, CUSTOMS, ETC., OF THE PEASANTRY.

succeeding Fridays, as well up to the fortieth day, Sherdil
entertained all who came to his house, whether Moolahs or
others. During those forty days his relations, both male
and female, paid him and his family visits of condolence.
With the expiry of the term of mourning, the household fell
back into its old ways, and the daily routine of agricultural
life was resumed.

Here we may leave Sherdil, having seen him born, educated,
betrothed, and wedded ; and let us hope he may succeed in his
case better than his poor father, for, being well to do, he is
ambitious of being made Malik, that is, head man of his section
of the village, and has given me a petition praying for the
appointment vice Futteh Khan deceased.

171

CHAPTEE II.

POPULAR STOEIES, BALLADS AND RIDDLES.

Pathans enjoy a good story immensely, and the broader the
joke and the more rollicking the fun in it, the more intense is
their delight in listening to it.

In ordinary conversation every Pathan throws his whole soul
into what he says — now speaking slow, now fast, now delivering
a word with great emphasis, face reflecting mind, and arms
acting in unison with both. Being a wild impulsive child of
nature, he has, on most occasions, as little command over his
features and his voice as a dog, when pleased, has to stop his
tail from wagging. In the one case face, hands, and voice, and
in the other the dog*s tail, involuntarily represent the impres-
sion which is passing through the mind. This is, of course,
only true of the rude untutored Pathan ; for contact with those
stronger or more refined than himself soon teaches him what
may be called "manners"; in other words, outward restraint
over his emotions.

To the ignorant such abandon might almost seem acting, but
as it is artless and involuntary, it is the reverse. A good story-
teller, however, must always be an actor : if he were not, his
words would fall flat; and as Pathans have generally plenty

172 POPULAR STORIES, BALLADS AND RIDDLES.

of spare time on their hands, and, in some respects, lively
imaginations, every village contains two or three wits, who
have studied the story-telling art, and are nightly at the
Chouk the centre of an admiring throng of idlers, who listen
open-mouthed, ready at the will of the narrator to explode
with laughter or weep with sorrow.

Formerly, in this District, as is still the case elsewhere in
Afghanistan, the best story-tellers were professionals called
dumSf a low caste class who, rahdh or sarinda^ in hand, either
roamed about the country from village to village, sure wherever
they went of a welcome, a supper, and a handful of coppers, or
a wallet full of flour, or took service with a chief. In the latter
case, the ^^ dum^' combined in his person the offices of court
minstrel, jester, and historiographer, and was consequently a
very important personage amongst a chief ^s retainers. His it
was to chronicle in verse the doughty deeds of his master, to
preserve the memory of those of the clan who fell in battle, and
to be the repository of the tribal genealogical tree. His calling,
though not exactly an honourable, was a lucrative one; but,
alas for the good old times ! the changes in modes of life and
thought introduced with our rule, and incidental to a reign of
law and order, have deprived him of his occupation, and, except
when a fond son pays handsomely for a poem in honour of his
deceased father's virtues, the tuneful voice of the poet- minstrel
is now seldom heard.

Although, however, ballad poetry is dying out, story- telling
flourishes, and a circle of eager listeners is found for every sort
of tale, from the Akhoond's dreamy moral narratives, and the
wandering dum^s elaborate anecdotes, gorgeous with princes
and princesses, fairies and demons, down to the roaring fun of
the village wit, who strings half a dozen old jokes and stories
together with a weak thread of connexion, and therewith binds
and draws his impressionable audience through all the mazes of
his story.

^ The rabdh is a kind of guitar, and the sarinda a kind of fiddle.

POPULAR STORIES, BALLADS AND RIDDLES. 173

Out of the large number of tales I have collected, I have
condensed and translated fifty of the shortest and apparently
most original, of those which find the highest favour with the
poorest and most ignorant of the peasantry, and are, therefore,
more entitled to be called " popular tales " than the longer,
more ambitious, and more refined narratives, which, through
their very length and elaboration, are wanting in flavour and
piquancy.

The specimens given in this chapter may be divided into
three classes, namely, humorous tales containing a moral,
laughter-creating tales and jests, and, thirdly, fables, of which
latter only a few are inserted, as the world is already over-
stocked with them.

At the end of the chapter are a few Marwat ballads and
riddles.

CLASS I.-HUMOROUS AND MORAL.
The Miseely Akhoond.

An Akhoond was in the habit of preaching the duty of
charity to his congregation — that he who bestowed alms in
God's name would receive tenfold in return.

His sermons took efiect on his wife, who one day sent a large
plate of sweets to the mosque, which delighted the heart of her
husband, until, on examining it, he felt sure that his wife must
have been the donor, as he recognized the plate as one of his
own. He immediately rose to prayers, and continued them for
such a length of time that his hearers one by one left.

When the last had gone, and he found he would not have to
divide the sweets with any one, he took the dish home to his
wife, and pointed out that his precepts were for the multitude,
and not for her ; but as she insisted on continuing the giving
of alms, he replied, in order to frighten her, " I'll die if you do
it again."

Next day his wife did the same, and that evening her hus-

174 POPULAR STORIES, BALLADS AND RIDDLES.

band pretended to be taken ill, and feigned death. His wife,
suspecting his trick, gave out that her husband had, when
dying, enjoined her to leave his corpse two nights unburied in
the graveyard. After having the body washed and placed on
a bier, she had it conveyed there, and sat down at a little
distance to watch what should happen.

During the night, four thieves came to the spot, three
belonging to one party, and a fourth by himself. The three
vowed a tenth of their booty to the holy man's corpse should
they be successful ; and the fourth did the same, but added
he would smash in the reverend corpse's head should he
return empty-handed.

After a time they all returned, the three with great plunder,
and the fourth in bad humour, with none. So he took up
a stone and threw it at the supposed corpse.

" You will kill me," yelled the unfortunate Akhoond starting
up from his bier. On seeing this strange sight, away ran the
thieves, thinking he was a spirit, leaving all their booty behind.
When gone, the wife stepped up, and said to her husband,
"See what God has given for one dish of sweets."

" No, 'tis by being a corpse I gained it," said her husband.
" Will you promise never to give away again ? "

"No," replied the wife.

" Then leave me to die," said her husband. Whereupon she
gathered up the plunder and went home.

Next morning she went with a crowd to the graveyard, and
invoked her husband to come back to life, but he remained as
one dead, so she ordered the people to bury him, and called out
that she would divide all her husband's property that evening
amongst the poor, as it had pleased God to deprive her of him.

" No, not a pice," screamed the sham dead man, starting
up and bursting his shroud.

" Wah ! Wah ! God is great ! " said the simple people ; " he
has raised the dead to life." Then they went home, believing
the miracle.

POPULAR STORIES, BALLADS AND RIDDLES, 175

The Peophet Peoved.

A clever fellow claimed to be a prophet, and many silly-
people believed in him ; whereupon the King of that country
summoned him to his presence, and, in order to expose the
falseness of his pretensions, said to him in full Darbar : " If
you can tell me what my thoughts are, I shall acknowledge you
as a prophet."

"Sire," was the ready answer, "you are thinking I shall
not be able to read your thoughts and be thus proved a liar."

The reply was so ingenious and true that the King was
silenced, and the false prophet was rewarded instead of beaten,
and acquired fresh fame.

The Silent Peincess.

A certain king promised to give his daughter to any one
who could induce her to speak, but the penalty of failure was
death. Many made the attempt, but none succeeded.

At last a young prince from a neighbouring country came,
determined to try his luck, and when introduced to the Court,
where the silent Princess was sitting, pretended to take no
notice of her; but turning to the attendants and others who
were hanging about, called out in a loud voice, " Listen, for
I am going to tell you a story, and ask you a question. Once
upon a time, a carpenter, tailor, goldsmith, and fakeer were
travelling together, and wherever they halted at night, used
to keep watch in turn. On one occasion, the carpenter, in
order to keep himself awake, whiled away the time of his
watch by fashioning a log of wood like a woman ; the tailor,
when it came to his turn, made clothes for it; and the gold-
smith likewise employed his watch in beautifying it with
bangles. The fakeer's turn was last of all, and he, seeing the
lovely inanimate figure before him, prayed God to bestow life
upon it, and God did so. When that occurred, the dawn was
breaking, and the fakeer's companions awoke simultaneously.

176 POPULAR STORIES, BALLADS AND RIDDLES.

and began to quarrel for possession of the beautiful woman they
had jointly created. Now, say which of them had best claim ?"

" The carpenter, for he made the figure," said one.

The tailor and goldsmith were named by others, and a hot
dispute ensued, but one voice shouted out, " The fakeer, because
through his prayer the lifeless block was animated."

" Right, the fakeer," exclaimed the Princess, who had been
greatly interested with the story, and was put ofi* her guard
by the indifierence which her wooer, so unlike former aspirants
to her hand, had shown towards her.

Thus the young Prince won a wife and saved his head.

Chaeity Eewaeded.

A poor man heard his priest say that God rewarded the chari-
table tenfold ; and, after many days of saving, he accumulated
one rupee and gave it to a beggar. Days and weeks went by,
but no ten rupees came. So the old man began to sicken from
over-fretting. First fever, then diarrhoea, then dysentery attacked
him. At last, when lying in a field at the point of death, in a
paroxysm of pain, he seized a tuft of grass with his hands ; the
tuft came away from the roots, and disclosed ten rupees con-
cealed there.

Greedily the old man gathered them up, and, going home,
soon got well. But, though the reward had come at last and
the priest's words had been proved true, never again did he
bestow a pice in charity.

The Ejng and the Hill-Thieyes.

A thievish tribe infested a hilly country, plundering all
caravans which passed through it. Hearing of their misdeeds,
the King summoned the head men of the tribe to his presence,
and, after explaining to them in a fatherly way the wickedness
of robbing merchants, admonished them to lead honest lives in
future, and made them swear on the Koran that they would

POPULAR STORIES, BALLADS AND RIDDLES. 177

plunder no more. But, on their return to their hills, they
forgot their oaths. So the wise King sent for them again,
and this time made them sign an engagement to lead good
lives ; after which he dismissed them with honour to their
own country, giving each a present. Yet again this thievish
tribe began infesting the passes and vexing the King's subjects.
Then the King was perplexed, and he called his Yizier, and
said to him, " How is it that neither oaths, nor engagements,
nor rewards, restrain this people ? "

The old minister smiled, and said, " Let my lord send once
again to the thieves, and, placing some earth from their own
hills beneath their feet, ask of them this question." And
the King did so.

Then the thieves answered : " Oaths and engagements bind
fools ; presents are given by the weak to the strong. So long
as we live in our hills, we must plunder to live as our fore-
fathers did before us."

And the King was wroth, and said, " Out of your own
mouths I condemn you ; you are not men, but beasts." So
he sent his army against them, and made war on them until
he had scattered and destroyed them.

A Misee's Peoof.

A clever thief one day robbed a blind miser of his hoard,
and determined to spend a tenth of it in charity. So he gave
an entertainment to the poor of the town. The miser appeared
amongst the guests; but when he attempted to eat, his food
stuck in his throat. Assured by this sign that the host was
the thief, he went and complained to the King; and, sure
enough, when the house of his entertainer was searched, the
remainder of the stolen hoard was found there.

The Skilful PHYSiciAif.

Once upon a time the King of Hindustdn's only son fell ill,

178 POPULAR STORIES, BALLADS AND RIDDLES,

but his disease defied all treatment. At last his father sent a
message to the King of Khorassdn, imploring him to despatch
his own physician to prescribe for the sick youth. As the two
sovereigns were friends, the physician was ordered to go, but
excused himself by saying, " Hindustan is very far from here ;
should I go, and my lord fall sick, he might die before I could
return to save him. My person is not known, let me send
Ghulam All, my pupil, in my name.'* The King consented,
and Ghulam Ali was sent.

On arrival, he was puzzled to account for his patient's pro-
longed illness, as his disease was a simple one, and the medicines
were proper. After reflection, he determined to ask for a pri-
vate interview with the Queen mother. The King accorded it,
and the physician was taken to the female apartments, and
on the Queen taking her seat behind a curtain, he asked her
who was the father of her son. After long protestations,
she said it was a certain Cashmiri slave.

With a light heart the questioner withdrew, and, after
learning that Cashmiris lived on rice, ordered the young
Prince to be fed on a rice diet. In a few weeks his recovery
was complete, and the skill of the Khorassani physician became
famous in Hindustan.

"What not to Teust.

Lukman Hakim, on his death-bed, warned his son never
to tell a secret to his wife, nor to be friends with a Sepoy,
nor plant a thorny tree in his court-yard. The advice seemed
so unreasonable that the youth determined to test it, and forth-
with made friends with a Sepoy, planted a " her " tree in his
court-yard, and, killing a goat, threw its carcase into a dry
well, then told his wife in secret that he had murdered such
a one.

The wife at once told her neighbour's wife about the murder
as a great secret. In course of time the tree grew up, the
Sepoy became a police officer, and the story of the murder

POPULAR STORIES, BALLADS AND RIDDLES. 179

came to the King's ears. The police officer was sent to arrest
the murderer, and found him seated on his couch underneath
the "A^r" tree. "When rising to go with his captor, his turban
got caught in the thorns of the tree ; but the police officer, in
his zeal, forgetful of his old friendship, dragged his prisoner,
bare-headed, to the King, without allowing him time to dis-
entangle his turban. When charged with the murder, the
accused told the King of his father's three bits of advice, and
how all the three had at la&t come true.

The goat's skeleton, being found in the well, proved the man's
innocence, and the King dismissed him, telling him that youth
should accept the fruit of the experience of age in a trusting
child-like spirit.

AVABICE VEKSUS EeLIGION.

One day old Mahardjah Eunjeet Singh, the Lion of the
Punjab, received in Darbar a deputation of Hindoos and Mu-
hammadans, and presented each with magnificent "JTMa^s."
Amongst the presents to the former was a silver cow, and to
the latter a silver pig.

A year after, the two deputations again visited him, and he
asked the Hindoos what they had done with their cow. They
hung down their heads, and admitted they had melted it down
and divided its silver amongst themselves.

"And what have you done with your pig?" said the monarch
to the Muhammadans.

" Oh ! " said they ; *' we threw the unclean beast into a drain
as soon as we got to our homes."

When the Maharajah found that this was true, he fined the
greedy Hindoos all round, but rewarded the Muhammadans.

The Test op Fbiendship.

A Hindoo and Pathan were such great friends that the latter
deposited one hundred rupees with the former, and after a time

180 POPULAR STORIES, BALLADS AND RIDDLES.

withdrew the money. The Hindoo's heart smote him for
having let the money slip through his hands without even
charging interest for keeping it. So he hit on a scheme to
recover it ; and proposed to his friend that the first who should
doubt the other's word should forfeit one hundred rupees.

" Agreed," said the wily Pathan simply.

Some days after, the Hindoo told his friend that once, when
his donkey had a sore back, his father had rubbed some clay on
it, and that a seed in the clay took root there and grew, until it
became a great tree, so that the ass, wherever he went, enjoyed
cool shade.

^* Yerily, God's ways are wonderful ! " said his friend,
wagging his head and turning his eyes piously heavenwards.

After a little thought the Pathan said, "Your father and
mine were great friends, even as we are, and mine lent yours
one hundred rupees, but he never repaid it. I require the
money now."

The poor Hindoo thus lost, instead of gained, one hundred
rupees.

Pemale Ingratitude.

A certain wise King was in the habit of destroying every
daughter born to him, as experience had taught him that, if
permitted to grow up, they would bring trouble on his house.

One day his youngest son, whose name was Shera, was at
play with some other boys, when they began twitting him
about his father's cruelty. *'See," cried the most forward of
his playmates, pointing to an executioner who was passing with
the Prince's infant sister, then but twenty-four hours old, in
his arms, "what your wicked father is doing ! "

The little Prince, touched with pity at the sight, ran into
the palace, and, climbing upon his papa's knee, besought him
to spare his sister's life. His father sternly rebuked him,
whereon the little fellow called his parent bad names, and
behaved in a very unfilial way.

POPULAR STORIES, BALLADS AND RIDDLES. 181

" Well," said the King, " I spare her life, but you will
live to repent it."

After that he put the boy and girl in charge of an old
nurse, and, giving her a bag of money, turned all three out
of his kingdom.

The faithful nurse went to a neighbouring state, and built
herself a hut in the jungle, in which she tended her young
charges with a mother's care for some years, and then died.

By that time the young Prince Shera had become a skilful
hunter; but as he spent many hours daily in the chase, his
sister, whose name was Moti, used to feel weary during his
absence. So one day she said to him, "Brother, your horse
and the beasts of the forest are your companions, but I have
none."

Shera replied that he would bring her something to love,
and forthwith went out, and returned a few hours after leading
a beautiful white fawn, which he gave to her.

One day the timid little creature, whilst wandering in the
forest, was seen by the King of that country's son, and followed
by him to the hut. In its fright the fawn ran in and hid its
head in its mistress's bosom. Looking up, Moti's eyes met
those of the King's son, and they fell deeply in love with
each other that instant. After an hour or two of sweet
converse, the lovers parted, promising to meet again, and
many stolen interviews they had after that, I can assure you.

Now Moti was afraid her brother would kill her should he
discover her love adventure, and the naughty thing prepared
a little plot, wherewith to secure her lover to herself and get
rid of her brother. What she did was this : She one day shut
and barred the door of the hut on her brother whilst he was
at dinner inside, and then, taking his gun with her, mounted
his horse, and rode off to her lover, who was waiting for her
in the forest close by.

The pair were married next day, and — alas ! what will not
young women do for love? — in the delights of wedded life, Moti

182 POPULAR STORIES, BALLADS AND RIDDLES.

forgot that she had left her faithful brother to starve to death
in the little room in which they had spent so many happy days
together.

Luckily for Shera, poor fellow ! a merchant chanced to pass
that way a few days after, and, going in, rescued him from
death. Now, during the long hours of his imprisonment,
Shera had thought over his father's words and his sister's
ingratitude, and had determined to kill her, should he live
to escape and find her.

When released, he dressed himself like a fakeer, and went
to the city in which the King of that country lived. Hearing
that the King's son had a horse, which was very ill and refused
all food, he asked to be allowed to see it, as he was skilled in
the treatment of equine diseases. When he was taken to the
royal stables, he recognized the horse as his own, and the
animal, on hearing his master's voice again, neighed joyfully,
and soon got quite well, for he had only lost his appetite from
sorrow at separation from Shera.

The fakeer's fame as a horse doctor was at once established,
and the King's son, thinking he might know something about
guns as well, showed him his own, and said, " No gunsmith
in the city can detect anything wrong with the lock, yet it
won't act."

Now, odd though it may seem, the gun, like the horse,
was only repining for its old master, and the moment the
pretended fakeer took it in his hands, the lock worked
perfectly. As he was examining it, a slight noise above him
made Shera raise his head and look up, when he caught sight
of his sister straining her eyes to see him through a lattice;
for the fame of the fakeer had penetrated even to the women's
apartments, and female curiosity had prompted his sister to
have a peep at him. No sooner did he see her, than he put
the gun to his shoulder, and shot her dead. And when the
King heard his story, he admitted he had but done his duty.
So this was the end of poor Moti.

POPULAR STORIES, BALLADS AND RIDDLES, 183
A Good Liar.

Once upon a time there lived two brothers, and the name of
the one was Eishtunai or Truthful. As they were very poor,
Rishtunai one day said to his brother, " Take me to market and
sell me as a slave, and you will be able to live comfortably
from the proceeds." And his brother did so.

When selling Rishtiinai, the purchaser, who was a trader,
asked if he had any faults.

" Yes," said hi^ brother, *' one ; he lies once every year."

" Oh ! if that is all, he is a truthful youth," replied the trader,
" and cheap at three hundred rupees."

A few months after, the trader went on business with a cara-
van to a distant city, and on his return was met, two stages
from his home, by E-ishtunai, who had been despatched to
welcome him by his wife.

After the first salutations were over, the trader asked anxiously,
^' Is all well at home?"

"Yes," said Rishtiinai, "except that your dog is dead."

"And how did that occur?" asked the other carelessly, for he
was thinking of his wife and child, and glad they were well.

" "Why," said Eishtunai, " your mule had died, and your dog
over- gorged himself on its flesh."

" Ah ! " said the other, getting interested, " and what killed
my mule ? "

"Your mother had died," said the slave, "and the mule's
back got galled in carrying stones for her grave, and died in
consequence."

" Great God ! " said his questioner, half beside himself with
grief, " and how did my mother die ? "

"Why," said Rishtunai simply, "your child was carried off
by croup, and your mother died from grief."

" God's will be done ! " said the trader, throwing himself on
the ground in his sorrow, and crying bitterly, whilst Rishtunai
went home to his mistress, and told her her husband was dead.

184 POPULAR STORIES, BALLADS AND RIDDLES.

Next day, when tlie trader drew near his house, sounds of
wailing from within smote upon his ears, and he entered his
door filled with the sad certainty all had happened as Rishtunai
had stated, for during his eleven months' sojourn in the family
E/ishtunai had never once told a falsehood. As the merchant
stood upon his threshold, his wife, with his child in her arms,
and his old mother ran forward and embraced him, their tears
of woe being changed in an instant into tears of joy.

Explanations ensued, and when the trader was about to beat
his slave, Eishtunai reminded him of the one failing he had,
which had been declared at time of purchase; so his master
restrained his arm, and gave him his liberty, saying, "Than
such a liar as thou art, one who lies daily is better ! "

The Lucky Hide.

One day an old man's ox strayed into a neighbour's field,
the owner of which slit its tongue, so the poor beast died. The
old man's son went and skinned it, and as evening closed in
before he reached his village, he climbed into a tree, pulling up
his hide after him, determined to pass the night there. Soon
after some thieves, returning from a successful excursion, stopped
under the tree to divide their spoil.

• " May God send a thunderbolt on him who keeps back any
part ! " said their leader, as he produced some bangles.

Startled by the grufi" voice, the boy in his fright let go his
hold of the hide, and it caused a mighty crackling noise as it
brushed through the dry leaves in its descent ; for the time was
winter.

** God has punished us for cheating each other," cried the
thieves as they ran away, for not one of them had deposited all
his loot in the common heap.

When morning dawned, the boy came down from his perch,
and, collecting all the abandoned plunder, took it quietly to his
home.

POPULAR STORIES, BALLADS AND RIDDLES. 185

Next day he gave out in his village that he had exchanged
his ox-skin for one hundred rupees worth of hangles in a
neighbouring bazaar ; so the simple people killed all their cattle
and took them to the bazaar for sale, and were greatly enraged
when offered only a few coppers apiece for them. When they
returned home, they seized the boy, and tied him to a stake
near the river, intending to drown him during the night. In
this extremity the boy kept crying aloud, " I won't, I won't,"
when a hill man passed by and asked him what it was he would
not do, and why he was there.

" The King wants to force me to marry his daughter, but I
won't ; so he has tied me here to make me consent," sobbed the
boy.

" I'll be very happy to stand in your shoes," said the hill
man. So they changed places.

A few hours after, the villagers came and drowned the luck-
less hill man in the river.

Next morning they were astonished to see the boy they
thought they had drowned walking towards the village,
driving three sheep before him.

" Why, where have you come from ? " said they.

*' From the river; and precious cold I am," said he, wringing
the water from his clothes ; for he had taken care to wet himself
all over.

" But did we not throw you into the deepest part?" said they.

" Well, I don't know about the depth ; but where you threw
me in are great flocks of sheep, so I chased three, and here they
are, and I am going off for more after breakfast," said he.

On that all the villagers who heard him ran off to the river,
and, jumping in, were drowned.

The Poor Wood-seller.

A sharper one day asked a poor wood- seller in open market,
" How much for ox (and) load ? "
" Four annas," said he.

186 POPULAR STORIES, BALLADS AND RIDDLES.

On that the sharper paid his four annas, and walked off with
both ox and load, and when the wood-seller cried out he had
been cheated, the people sided with the sharper.

The wood- seller next day put on other clothing, and dis-
guised himself, so that he should not be recognized, and when
the sharper asked him the same question, said, "A hand full
(handful) of coppers."

The man agreed, and filling his hand with pice presented it
to the wood-seller, who seized it and took out a knife, intending
to cut his hand off.

A quarrel ensued, and the two were taken before the Kazi,
who decided that, according to the terms of the bargain, the
purchaser had lost his hand.

They then compromised matters, and the sharper returned
the ox he had tricked the wood-seller out of the previous day.

Theee is Nothing Impossible.

Long long ago, some village maidens were playing together,
when King Solomon, seated on his throne, floated past them in
mid-air, on his way to bathe in the river.

Looking up, a little Battiydra girl exclaimed with a sigh,
" How I should like to be one of King Solomon's wives when I
grow up ! "

Her play-fellows were angry at her presumption, and laughed
at her, tossing their heads in disdain, and saying, " Had one of
us uttered such a wish, it would have been proper enough ; but
thou ! thou art a poor, low caste Machi, how absurd ! "

It so happened that whilst King Solomon was bathing that
day, his sacred ring, on which his kingdom depended, slipped
off his finger into the water, and was lost. Now God had sent
the ring to King David from heaven, and David had given it
to his son, and through its potency everything that lived
and moved on earth and in the water and in the air obeyed
him ; but when it was lost. King Solomon's enemies made head
against him and drove him from his throne, after which he

POPULAR STORIES, BALLADS AND RIDDLES. 187

became a friendless and unknown wanderer in tlie regions he
had lately ruled over with such wisdom and justice.

One day he chanced to stop at the village in which the
Battiydra lived, and took service with him.

After a time, the old father, thinking what a good servant he
had got, and that his little daughter was grown up and wanted
a husband, said to Solomon, — whom he supposed to be a waif of
as poor parentage as himself, — "My man, you see my only child
there ; if you serve me until I die, you may have her to wife
and succeed to all I have."

" Agreed," said Solomon. So they were married.

On the day of the marriage the Battiyara's good woman
bought a fine fish in the bazaar for the feast, and whilst cleaning
it she found a ring in its belly, which she gave to her daughter
as a present. "When the happy couple had gone to rest that
night, Solomon was surprised to feel a ring, like the one he had
lost, on his bride's third finger.

" Where did you get the ring from, my love ? " said he.

" JS'ever mind now ; I'll tell you all about it in the morning,"
said she. So Solomon restrained his curiosity until day-break.

When his wife had told him how her mother had found it,
Solomon asked her to let him try it on.

" There you are, my dear," said she, putting it on to his little
finger.

Solomon at once blew on it and wished his throne to appear,
and it came in an instant.

Once re-possessed of his sacred ring. King Solomon was not
long in recovering his crown and destroying his enemies ; and,
you may be sure, not the least favoured of his wives was the
Battiyara's little daughter, whose wish, you see, was fulfilled
after all.

The "Way to Win a Lawsuit.

Two men had a dispute, and agreed to refer it for Shariat, or
decision according to Muhammadan law, before the Kazi. On

188 POPULAR STORIES, BALLADS AND RIDDLES.

the way the defendant met a neighbour, and said to him, " Tell
my wife that I have won."

"How can you know before the case is heard?" asked his
friend with surprise.

"Why, I'll denyi everything the plaintiff says," said the
other simply.

Host and Guest.

A poorly-dressed traveller once stopped for a night at a
hospitable chief's house, and was fed with dry bread and water.

Some months after, he returned, dressed very handsomely,
and the chief, supposing him some great personage, placed ghi
and savoury puldo before him. But the guest, before eating,
rose up, and taking off his fine robe, steeped it in the ghi pot.

After supper was over, the chief asked his guest why he had
done so ; " for," said he, " I have entertained strangers from
many countries> but I never saw a custom such as yours."

The guest replied, "You did not entertain me, but my clothes ;
therefore I steeped my coat in ghi. I am that poor traveller to
whom you gave dry bread and water."

The Tables Turned.

A poor traveller was supping in a peasant's cottage, and the
good man of the house had placed bread and a bowl of ghi
before him ; but his careful wife remonstrated, and said to her
husband, " The guest is unworthy of so much honouring ; give
him milk."

So the ghi was removed and milk substituted. The traveller
then rose, and without eating or drinking anything, left the
house, taking both the bread and the milk with him.

' As the plaintiff was the party who asserted that such and such a sum was due
to him, and the defendant simply denied the claim, the plaintiff would be required to
take his oath, and, as most Pathans have a strong aversion to swearing on the Koran
in such a case, the chances were that the oath would be declined and the suit dismissed.

POPULAR STORIES, BALLADS AND RIDDLES. 189

His host was angry, and followed him to the Chouky and said
to him in public, *'Why have you so dishonoured me, oh
stranger ? "

The traveller replied, " I only did as I was done by. Guests
have honour as well as hosts."

The Invitation Accepted.

A peasant was ploughing on the bank of a deep stream, and
sat down at noon to his breakfast. Seeing a stranger on the
opposite bank, he, according to custom, called out to him and
invited him to share the meal, not supposing he would come.
The stranger, however, inflated his skin,^ paddled over, and
breathless said, " Friend, where shall I sit ? "

The unwilling host replied, "On my broken mouth." (A
phrase used when a person says what he does not mean ; it
here means : " Go to the Devil, I never meant you to come ! ")

HOSPITALITT ReTUENED.

A Kabul merchant visited Delhi, and was entertained like a
prince by a Hindustani. When, after a stay of several weeks,
he bid good-bye to his friend, he said, " Should you ever visit
me, I'll light a fire for you."

The Hindustani said nothing, but thought the promise but a
cold ungrateful return for all his hospitality.

Now it so happened that the Delhi merchant went to Kabul
himself on a trading expedition in the following year, and
arrived at the house of his friend when snow was falling.
He was conducted to an upper chamber, and a magnificent re-
past was put before him ; but, poor fellow ! his hands and feet
were numbed with the cold, and he sent it away untasted, and

^ Most peasants who live near water carry a goat's hide handy which they can inflate
with air in a minute. The hide is stitched together and water-tight. Eiding on it,
its possessor is as much at home in water as on dry land.

190 POPULAR STORIES, BALLADS AND RIDDLES

throwing himself at the feet of his host, said to him, "For
Gfod's sake, take me to a room where there is a fire."

When he had got cozy and warm there, he reflected that he
had been over-hasty in judging his friend ungrateful.

The Choice of a Wife.

An old fellow had an only son, whom he determined to marry
to some clever girl ; so the two set out to a neighbouring town
to cast about for an eligible young lady.

The way was long, and the sun was hot, and both trudged
along in silence. At last the old fellow said to his son, " Either
you must carry me, or I you, to make the road shorter."

"Father," said the youth, " we are both heavy men, how can
it be done ? "

The father answel-ed testily, " Dullard, go home ; you want a
clever wife, you are so blunt of understanding." So the son
went home, and his father journeyed on by himself.

Seeing a nice-looking girl standing at a cottage door, and
feeling very tired, he accosted her, " Child, where is your
mother ? "

" Separating earth from earth," said she. .

"And where is your father ? "

" Mixing earth with earth," she replied, laughingly, for her
questioner seemed puzzled at her first answer.

" Come, I give it up," said he ; " say plainly where they
are.

"Why," she answered, " father is at a funeral, and mother is
a midwife."

The old man thought the girl would suit his son admirably,
and when her parents came home, made an offer for her, and a
bargain was soon concluded. After his marriage, the youth
asked his wife what his father could have meant when he pro-
posed that one should carry the other, and she said, " Why,

POPULAR STORIES, BALLADS AND RIDDLES. 191

that one should tell the other a tale, of course." ^ And it
was so.

Faith veesus Sanctity.

One day a King had an argument with his Yizier on the
superiority of Sanctity over Faith as a means of attaining
one's wishes in this or the next world. The Yizier insisted on
Faith being superior, and would not admit that through
Sanctity alone miracles could be accomplished.

The King became estranged from his minister on account of
his obstinacy, as he was pleased to term it.

The Yizier said nothing at the time, but some weeks after
sought out four humble fakeers, and promised them ten rupees
each per month should they obey his wishes in all respects. He
then killed an ass and buried it in a retired neighbourhood near
the city, set up a flag over it, and appointed two of his servants
to watch there day and night. The third he ordered to sit on the
road, one hundred yards from the zidrat (shrine), and turn back
all who tried to approach it without their first declaring that
they did so in full trust that their prayers would be answered.
And the fourth he employed to go about the country, and "talk
up " the zidrat (shrine), that its sanctity was such it granted all
prayers uttered in faith.

It a few months the fame of the shrine reached the King's
ears, and he told his ministers he would go in state to the place
on the following day and pray for victory over his enemies, and
that the child his queen was about to deliver should be a son.
The Yizier heard of this, and privily instructed his men not to
let the King pray until he should intercede with them in the
King's behalf.

The King went, and one hundred yards from the shrine was
stopped by one of the fakeers, who warned him not to ask for
anything unless he had faith that God would grant it. The

^ There is a proverb in English, " Good company on a journey is worth a coach."

192 POPULAR STORIES, BALLADS AND RIDDLES.

King went on, and when about to kneel down and pray, was
sternly repelled by one of the guardians of the shrine for his
presumption in being about to pray that God should deliver his
enemies into his hands, for, he added,

" Thine enemies, oh King ! are in God's keeping, as well as
thyself."

Astonished at the fakeer*s divination of his intentions, the
King paused irresolute, when the disgraced Yizier stepped for-
ward, and interceded with the guardian of the shrine, who at
last permitted the King to pray, on condition that he would
do so in faith that his prayer would be answered.

He did so, and on his return to the city was met by a
messenger, who told him the glad tidings that his enemies had
been defeated, and as he entered his palace a eunuch told him
his queen had given birth to a son. Overjoyed, he was about
to order lavish expenditure on the holy shrine, when the dis-
graced Yizier said to him : —

" Sire, come with me, and first learn of its sanctity." So he
went, and the Yizier had the donkey's skeleton exhumed before
him.

The King then admitted that faith in God's answering prayer
was more necessary than sanctity.

CLASS II.— COMIC AND JOCULAR.
The Henpecked Husbands.

Two men were walking along a road, when they met an old
man who wished them a " good morning ! " But as each
thought the salutation was intended for the other, it was not
returned at all.

** What a boor you are ! " said the one to his companion.

" What an uncourteous dog you are ! " said the other.

At last the dispute waxed so hot that they went back to settle
it by asking the old man himself. He replied that he had

POPULAR STORIES, BALLADS AND RIDDLES. 193

saluted the more henpecked husband of the two ; but as each
denied it could be he, the old man, who was a bit of a wag,
asked them to narrate their married experiences to him.

The first said, " I have only one wife, and she always fetches
fire for her cooking purposes herself every morning from a
neighbour's house. But one day she pretended she had a sore
foot and could not walk ; whereupon I told her I had taken an
oath that she should bring it herself. 'Well,' said she, *you
can keep your oath, and I can save my foot, if you will carry
me.' So I carried her on my back to my neighbour's, and
when she had got the fire, I carried her home again."

The other said, " "Well, I have a hot-tempered wife. Three
nights ago I burnt my mouth at supper when eating my
porridge, and complained to my wife about its being so hot.
She took up the ladle, and said, * Eh ! eh ! hot do you say ? '
and I ran away, and to punish her I have not been home
since."

The old man laughed, and said, "Well, I divide the salute
between you — for you," turning to the first speaker, "proved
yourself in your neighbour's eyes more henpecked than ever by
carrying your wife to his house and back ; and you," turning
to his companion, " have not been home since you burnt your
mouth from fear of the ladle, and not to punish your wife."

Which is the Fool ?

A weaver bought some salt ; but, observing human hairs in
it, and having heard that they were poisonous, he asked the
Hindoo grocer how they could be removed.

"Put the salt into running water; then the hairs will be
floated away, and the pure salt will sink to the bottom," was
the answer, delivered with a knowing wink.

The weaver did so, and of course all the salt was melted
and disappeared. When he saw what had happened, he rose
from his knees beside the stream, and, scratching his head,

194 POPULAR STORIES, BALLADS AND RIDDLES.

muttered to himself, " "What an idiot that Hindoo was, and
what wretchedly bad salt he sold me ! "

The Aktful Dodges.

Two brothers lived in a quiet village, far from the noise and
bustle of any large town. The elder was a shrewd, clever
youth, named Tagga Khan; the younger a fool. One day
Tagga Khan gave his brother a goat, and told him to take it
to market. So he set out, driving it before him, feeling proud
and consequential at such an important mission.

When he had gone four or five miles, a villager met him, and
asked him where he was driving such a miserable-looking dog
to ; but he answered him scornfully, " Oh fool ! it is not a dog,
but a milch goat/' A little farther on he met another peasant,
who asked him the same question as the first had, and he
answered as he had done before, but this time seriously.
Again, a short distance farther on, he met yet another country-
man, who asked him the same question ; and this time he
answered him doubtingly, " Sir, *tis a goat, if I am not
mistaken, not a dog.'* And so he went on, being stopped every
quarter of a mile or so, and asked about his dog, until the
poor fool became convinced that the goat was a dog, and
abandoned it. Then going home, he upbraided his brother
for practising such a fraud on him.

Now the men who had accosted the fool were six brothers,
and a thorough band of cheats. They took the goat home
in triumph, and, having slaughtered her, had a great feast.

Tagga Khan at once understood that his brother had been
imposed on, and, being a man of spirit and resource, determined
to repay the trick with interest. Next morning he started
for the market town mounted on a sorry ass, caparisoned as
richly as if she had been an Irani war-horse. The same
fraternity met him, one by one, and asked him why he had
put such handsome trappings on his ass; but to each he replied,
" 'Tis not an ass, but a ' bouchakC "

POPULAR STORIES, BALLADS AND RIDDLES 195

Not knowing what a ** bouchaki " was, the sixth brother
asked him, and he said, " Sir, 'tis an animal that lives for one
hundred years, and passes out with its dung every morning
a lump of gold."

Now Tagga Khan had so laid his plans that he should be
unable to reach town that night ; and when his last questioner
asked him to put up for the night at his house, he did so.
Early in the morning he proceeded to saddle his ass, and,
after feeling about its dung, picked up, as if it had been an
every -day occurrence, a lump of gold, which he had previously
placed there. The brothers were watching him in secret all
the time, as Tagga Khan had expected. Some days after his
return home from market, the band of cheats came to his house,
and asked him to sell the wonderful ^^ houchald^'* and offered
five hundred rupees for her. Tagga Khan, nothing loath, closed
with the offer, after a little specious haggling.

When the cheats had gone; he said to his wife, *' In a few
days they will return, when they find the ass does not lay
lumps of gold. When they enter, say I have gone to a dis-
tance, and let loose one of my two grey rabbits to call me.''
Now the wife was a sensible woman, and, though she did not
understand her husband's plot, promised to follow his instruc-
tions.

A day or two after, when the band was seen approaching
the house, Tagga Khan slipped out, carrying one of the two
rabbits with him. On entering, one of the band said to his
wife, " Where is your husband ? "

And she replied, " He went out early this morning to fish,
but I'll send a messenger to call him." So she let loose the
other rabbit, saying to it, "Run quickly, and fetch my husband."
An hour after, Tagga Khan entered with the rabbit he had
taken away him under his arm.

" Did the rabbit call you ? " said the spokesman of the band.

" Yes, of course," replied Tagga Khan.

After whispering together, the eldest brother offered five

196 POPULAR STORIES, BALLADS AND RIDDLES

hundred rupees for the rabbit, to which Tagga Khan agreed.
So having paid the money, they went home with their prize.

When they had gone, Tagga Khan said to his wife, "Thej^
will come back in a day or two, when they find the rabbit
does not return when once let loose. I shall kill a kid, and
make them believe I have cut your throat, and then bring
you to life again." Then he took his walking stick, and painted
it red and green in alternate rings.

Some days after, when the band was seen advancing to-
wards the house, Tagga Khan killed a kid, and instructed
his wife how she was to act. On entering, they began to
accuse Tagga Khan of having cheated them, and demanded
the return of their one thousand rupees. He pretended readi-
ness to comply, on condition that they would restore to him
his " houchaki,^^ and his rabbit ; and as the dispute waxed
hot, he called out to his wife to fetch a " chilam " (pipe).
She neither replied nor brought the chilam, on which Tagga
Khan rose up, and, abusing her mother and grandmother and
all her other female relations, rushed into the adjoining room.
"Whack! whack! whack!" resounded through the house.
"Scream! scream! scream!" came from the poor woman.
A moment after, Tagga Khan came into the room where the
band was, flourishing a bloody knife in his hand, and dragging
his wife after him, with her face and neck covered with blood.
As she sank on the floor with a groan, her brutal husband said
hoarsely, " Wretch, I cut your throat last Friday, and I have
done it again. I won't restore you to life quite so quickly
this time."

The six brothers were petrified with horror, and said not a
word. They remained so for some minutes, sitting cowed and
frightened in a corner, the wife lying like one dead on the
floor, and her husband standing over her like some murderous
devil, swearing and blustering, whilst wiping the blood-stained
knife on his beard. Soon after his tears began to fall, and
murmuring, "Poor Gulijan, thou hast been a good wife to

POPULAR STORIES, BALLADS AND RIDDLES. 197

me," he took from a corner the stick he had painted red and
green for the occasion, and, rubbing it with his right hand,
muttered a ^^ Bismillah" then drew it gently several times
backwards and forwards across his wife's throat, on which
she appeared to revive at once, and got up.

Certain there could be.no trick this time, the band whispered
together, and their spokesman said, ''Let bygones be bygones,
we offer you five hundred rupees in cash for the stick." Tagga
Khan agreed, and off the six brothers went, greatly elated.
When they got home, they found their mother had not prepared
their supper, and one of them, partly in a fit of passion, and
partly knowing that the magic stick would revive her, cut her
throat. But, alas ! the painted stick had lost its potency, and
the old woman never came back to life again.

Frightened at what had happened, and knowing the King
would never believe their story, they at once fled in different
directions, and never returned. And Tagga Khan was left in
possession of his well-earned fifteen hundred rupees.

An* ImsHisM.

A woman sent her son out to cut wood, telling him to be
home before sunset. The boy went, and, as he was returning,
was nearly carried away in a mountain stream. When he had
scrambled to the bank, he said to himself, " Had I been drowned,
what answer would I have given my mother ? "

The Lover's Wagee.

One September day old Buzurg Khan told his wife that he
had seen a large sweet melon in his field ; but she pretended to
be incredulous, just to vex him, and said, " Nonsense ; melons
were ripe two months ago."

When her good man went out to plough next morning, her
lover slipped in, and she told him her husband's story about the

198 POPULAR STORIES, BALLADS AND RIDDLES.

melon. "IS'ow," said she, "it is sure to be there. Go and
carry it off; then bet my old man he won't produce it, and let
the loser forfeit his wife."

The lover agreed, and went slyly off to the field, and stole
the melon that was to win him a pretty mistress, then deposited
it safely in his own house.

"When the men of the village, including the husband, were
assembled at the " Choiik " that evening, the lover* turning to
the most venerable greybeard of the group, asked him if he had
ever known of melons growing at that season.

" No, never," said he.

"But I have," said Buzurg Khan ; "there is one now in my
field."

"Stuff and nonsense! " said the lover; "I'll bet you what you
like you won't produce it."

" Done ! " said the poor old cuckold, falling into the trap the
two conspirators had laid for him ; " what shall it be ? "

" Well, let the loser forfeit to the winner the first thing in
his house the winner lays his hands on."

So the bet was made, and all the greybeards of the village
were witnesses to it.

It being a moonlight night, the husband started at once to
bring the melon, thinking, on the way, whether he should select
his neighbour's cow or mare. He searched everywhere for it,
but of course it was not to be found. Being a shrewd old
fellow, he at once guessed what had happened, and returned to
the " Chouk,^^ saying he had lost his wager, and would pay next
morning. After that he returned home, filled with the sad
certainty that he would in a few hours lose his wife, and become
the laughing stock of the village, but determined to avenge
himself somehow. !N^ot so the lover, for he could hardly restrain
his elation, and passed the night in pleasurable anticipation of
his morning's triumph.

Next morning, at the appointed time, he went to claim his
bet, accompanied by all the idlers in the village, curious to see

POPULAR STORIES, BALLADS AND RIDDLES. 199

what he would choose. The loser received him very dolefully ;
and the lover strutted about, pretending to examine Buzurg
Khan's house utensils, but really looking everywhere for his
prize. Just as he left the house, intending to look about in the
yard, his mistress, who had slept on the roof, and feigned to be
still asleep when her husband rose to receive her lover, sat up
in her bed, in order to discover herself to him.

Seeing his object, he stepped lightly to the ladder, and began
ascending it ; but he had not got half way, when a tremendous
whack on his back from the husband brought him to the
ground.

" Now take the ladder you've won," said the husband.

The poor lover attempted to plead that it was the wife, and
not the ladder, he wanted ; but the villagers said that, according
to the terms of the bet, he must take the ladder, on the steps of
which he had placed his hands, or nothing. So he went home
disconsolate ; and the naughty wife, instead of a lover's embraces
that night, had to eat plenty of stick.

The Simple and Clevee Beotheks.

A simpleton took service with a master, on the following
terms: that the master was to supply him with a plough and
yoke of oxen, and he was to sow one maund of seed daily, fetch
one maund of firewood home to him, and meat for the family
consumption ; and that either failing the other should lose his
nose.

The very first day the simpleton failed in his part of the
contract, and his cruel master cut ofi* his nose.

Going home to his brother, he told him how he had been
treated, and the brother went and ofiered his services on the
same conditions.

When he got to the field, he scattered all the grain on the
ground, slaughtered one of the oxen, broke up the plough, and,
returning home, told his master he had fulfilled the conditions

200 POPULAR STORIES, BALLADS AND RIDDLES.

one day at all events. Next day he did the same ; but the
third day, his master not being able to supply him with seed,
plough, or oxen, had to submit to have his nose cut oJff.

The Akhoond's Steatagem.

A miserly young Akhoond fell in love with a princess, and
made a vow that he would both obtain an interview with her
and a present of one hundred rupees. For a long time he
pursued his object in vain, and at last told his case to a brother
Akhoond, who at once devised a plan for overcoming the
difficulty.

The next morning, the princess's slave girl, whom we shall
call Adila, was looking down from her room into the street
below, when she saw two men making preparations to slaughter
a goat ; but, instead of cutting its throat, they hacked at the
tips of the poor animal's horns. Adila thought that the sight
might amuse her mistress, and ran to fetch her. When the
princess saw the two foolish creatures, her heart was touched,
and she said to her slave, " Run down, and show the poor
stupids what they ought to do." So Adila went down and cut
the goat's throat for them. When she came back, her mistress
said, **!N"ow go and show them how to skin the goat, for they
are plucking it like a hen." So she ran down again and
skinned the goat for them.

After that the two men went away, and returned about an
hour afterwards with a large cooking pot, into which they
thrust the goat whole ; and then lighted a fire a few yards off,
and sat down, waiting for the pot to boil. The princess had
been looking on all the time ; and, when she saw one of the
men stir the pot, she burst out laughing, and, calling to her
slave said, "Run down quickly, and bring both these poor
simpletons up here, for they will die of hunger if we don't help
them."

Adila went down, and did as her mistress had told her. When

POPULAR STORIES, BALLADS AND RIDDLES. 201

the goat had been cooked, the two men proved such ignorant
creatures, that, instead of putting the stew into their mouths,
they put it up to their eyes. So, out of pity, Adila fed one, and
the princess the other.

By that time evening had fallen, and the two Akhoonds
feigned to be dreadfully sleepy; but, instead of lying down
where they were, they went on to the roof, and tried to stand
on their heads close to the parapet.

"Dear me!" said the tender-hearted princess; "they will fall
over and be dashed to pieces ; we had better take the poor
creatures into our beds."

When they had been put to bed, they all four slept cozy and
warm until cock-crow. Hearing it, the Akhoond who had slept
with the princess started up, and said, " I must give the call for
morning prayers." With that, he cleared his voice.

But the princess said, " For God's sake don't, you will bring
my father here, and he will kill us all."

" Well, if you will give me one hundred rupees, I won't,"
said the Akhoond coolly, for now he did not care how soon he
went away, and he was greedy for gold.

" Yery good," said the princess.

With that she summoned Adila, who paid the money, and
conducted the two pretended simpletons back into the street.

The Height of Folly.

One hot night a foolish youth saw a neighbour sleeping on
the roof of his house, and six months later, when on a visit to
his father-in-law's, in the cold weather, he insisted on sleeping
on the roof, as he had before seen his neighbour doing.

" But you will die of cold," said the old gentleman.

"Why should I, any more than Majid Khan?" said his
obstinate son-in law.

So he went up to the roof, and never came down again, except
as a corpse, for he died of cold before morning.

202 POPULAR STORIES, BALLADS AND RIDDLES

Too Clevee by Half. ^

One day a smart young fellow, who thought a great deal of
his own acuteness, boasted to his wife that he was too clever to
be taken in ; at which she said she thought even she could do
it, he was such a simpleton. Her husband laughed scornfully
at the bare idea, and went out to his day's work.

A week or two after, the wife went to the market, and bought
a fine fresh fish, and placed it secretly where her husband would
plough next day. On the following day she took him his
breakfast as usual, and her husband showed her the fish he had
turned up with the plough, and wondered how the deuce it got
there. His wife pretended to be as astonished as he was, and
took it home, with orders to cook it for supper. On his return
he asked her if the fish was ready.

" What fish do you mean ? ** said she. " You never gave me
one.'*

The husband told her where and when he had given it her,
and she laughed, and said, "You are dreaming; who ever found
a fish in the ground, you donkey ? '*

Enraged, he began to beat her, and she screamed fearfully ;
on which the neighbours came rushing in. The woman then
stated her case, and said, " You can see he has been lying, if
you ask him where he got the fish."

They did so ; and, on his telling them the incredible story,
they took the woman's part, and carried him off to the Kazi for
punishment, who decided that he was to be branded as a liar ;
but his wife begged for mercy. So he was forgiven.

When they got home, she said to him, "Now, my dear, do you
remember your boast ? It was I who hid the fish in the field."
Whereon she took it from an old jar into which she had put it,
and cooked it for him, and he had it for his supper after all.

The husband was so ashamed of having been taken in by his
wife, that he never told his neighbours the true story, and
never boasted of his sharpness again.

POPULAR STORIES, BALLADS AND RIDDLES. 203

The Practical Jokee Punished.

An old man was sitting in a field, when a brainless young
fellow, observing his posture, quietly slipped behind him and
pulled his shirt over his head. The old man rose meekly, and
presented the youth with a rupee. A friend, who had seen
what had happened, said to him, "Why hast thou rewarded evil
with good ? "

The old man replied, " Nay ; I have secured a bad man's
punishment without dirtying my own hands in inflicting it.
I gave him the rupee to induce him to practise on others what
he did to me."

Next day the youth, in hopes of being similarly rewarded,
tried the same trick on a young man, and got soundly beaten
for his pains.

Lady's Man, ok Muff?

A venerable old fakeer saluted three peasants as they passed
him, and they all returned his salutation, each thinking it was
meant for himself alone. A squabble ensued, on which they
turned back, and asked the old man to which of them he had
wished " good-morning."

He replied, " Why, to the greatest lady's man."

Each said he was, and proceeded to relate the particular act
of gallantry on which he prided himself.

The first said, " I was betrothed, and went some months after
to visit my father-in-law's family. For shame's sake I ate very
little, and during the night I felt very hungry. So I rose up
and groped about, and found some parched gram, which I
began to eat. But the crunching noise I made awoke some of
the family, and they, supposing it was some loose donkey that
had strayed into the house, lighted a lamp and caught me with
my mouth full. Seeing it so distended, they asked what had
befallen me ; but, as I dared not speak, I made a sign in dumb

204 POPULAR STORIES, BALLADS AND RIDDLES,

show. * A jinn (spirit) has struck him/ said they. So they sent
for the village barber, who put a poultice on my cheek, and
went away. Then we all went to bed again, and in the morning
I appeared quite well."

The second said, " I, too, had been betrothed, and went with
an old friend to make my father-in-law's acquaintance. Being
very young, my friend had instructed me to do whatever he
told me. At supper-time my mentor said I was like a kalandar,
and hardly ate anything at all. So I went supperless. When
bed-time came, he said I was so hardy that I always slept out
of doors, summer and winter, without any bedding. When he
said this, I saw my betrothed give a little shuddering look of
disappointment towards me. After that we both ascended to
the roof to sleep. My friend had two warm quilts for himself,
but I had nothing. Now, as it was the cold weather, and I had
had nothing to eat, I soon felt very hungry and cold; so I woke
up my friend, and told him my wants. He said he could not
spare me a quilt, but thought I might get something to eat.
He then tied his turban round my waist, and let me down
through the smoke-opening in the roof into the room below,
where the family was asleep. After groping about a little, I
found some cakes, which I ate ; and then, putting a brass vessel
containing milk under my arm, whispered to my friend to pull
me up. I was half through the hole, when the confounded
milk vessel fell with a crash, which woke the family. The old
father blew up the fire, putting some twigs on, and, in the
glow, saw my legs dangling down from the hole in the roof.
' 'Tis a spirit,' they all screamed ; and, rushing out, sent for the
Moolah to exorcise it. He came, and, seeing the situation, told
the members of the family to stand outside the doorway, and,
as that was the only means of escape for the spirit, they were
to belabour the first thing that passed them. As the man
began muttering his charms, down I came with a run, and
away bolted the Moolah, thinking the Devil was after him.
When he ran out, he got a tremendous thrashing, as the

POPULAR STORIES, BALLADS AND RIDDLES. 205

watchers at the door thought it was the spirit, who had as-
sumed the shape of the Moolah, in order the better to deceive
them."

The third said, " I, too, had been betrothed ; but when I
went to pay my respects, was badly received, and told to go
home again. As the night was dark and stormy, I went to the
mosque, intending to sleep there. There was a group of
travellers in it, just sitting down to the meal the villagers had
brought them. I joined the circle, but was driven away for
bad manners, in having done so without invitation. I was
ravenous, and went out to beg myself a meal. I tried at
the house my father-in-law elect first, when my betrothed
opened the door and put a cake into my hand, thinking me
an ordinary beggar. I ran oflP at once, for fear of being
detected, and in the dark fell into a tanner's vat, in which
were some hides. The tanner, awoke with the noise, rushed
out, and fancying it was a dog, began to beat me soundly,
but desisted when he recognized a human voice, and seized
me as a thief. The noise brought my father-in-law to the spot,
and I was exposed."

When they had all done, the old man said, " I made a slip
about the word. Twas not for the best lady's man I meant the
greeting, but the greatest, ahem ! muflf — and you each deserve
one-third of my salutation."

A Cowaed's Plea.

A coward, bravely mounted and well armed, was met by a
robber in a lonely road, and delivered up his purse to him when
challenged.

One of his acquaintances, hearing of the incident, asked him
why he had not attacked the robber.

'* How could I ? " was the answer. " The bridle was in one
hand, and my spear in the other ; you would not have had me
fight him with my mouth, like a dog, would you ? "

206 POPULAR STORIES, BALLADS AND RIDDLES.
The Weaver and Death.

A weaver went to cut firewood, and, climbing up a tree,
commenced hacking away at a dead branch with his axe. A
holy Sayad, passing beneath, observed that he was sitting on
the lower part of the branch he was cutting, and called out
to him that he would fall and hurt himself. The weaver
told him to mind his own business, and continued his work,
when crack went the branch, and crash went the weaver to
the ground. Rubbing his back woefully, he said to himself,
"The old man was a prophet after all, for he foretold the
future ; perhaps he will tell me more.'* Jumping up, he ran
after the Sayad, and, when he had overtaken him, he made
him a low obeisance, and said, " 0 holy man ! thou saidst
truly I should fall and hurt myself. Now tell me when I
shall die.'*

The Sayad saw what a simpleton he had to deal with, and
said enigmatically, " When your wind goes."

The weaver thanked him, and went home.

The same evening, soon after supper, a savoury eructation
involuntarily passed from his mouth, and all of a sudden he
remembered the holy man's prophecy. So he sadly called his
wife and children to him, and told them to prepare his shroud
and grave, as he had just lost wind, and a Sayad had foretold
his death when such an event should happen.

His body was wrapped in ten yards of fine white cloth, and
taken to the grave, and there left.

Now, when the village Moolah was repeating the ^'jandza "
(funeral service) over his grave, he observed that it was not a
corpse, but a living man he was bending over. So, when he
went home, he told his brother of the weaver's strange conduct,
and prepared a little trick, whereby to better himself and cure
the poor fool.

When night fell, and the weaver was puzzling his head as to
why death should be so much like life, he was startled to see

POPULAR STORIES, BALLADS AND RIDDLES. 207

two ghost-like figures in white approach him, and stand one on
each side of his grave.

From fear he lay perfectly still. Presently he heard one say
to the other, " This is not a corpse, but a living man."

Then the two stooped down and unwound the shroud, and
said to the weaver, "We are the angels Nakir and Munkir,
sent to examine you ; but, as you are not dead, you must forfeit
your shroud."

Saying which, they departed ; and when the weaver had
recovered from his fright, he got up and walked home, con-
vinced that he must have mistaken the Sayad's meaning.

Cash Payment.

A money-lender found a weaver, who owed him some money,
setting a thorn hedge round his field, and pressed him for pay-
ment of his debt.

"Wait six months, and you shall have double what I owe
you," said the weaver. "Sheep will leave their wool in this
hedge ; and with their wool I'll weave a carpet, and from its
proceeds buy a flock of sheep, and become rich in no time."

His creditor laughed outright at the absurdity of the calcula-
tion.

" Ah ! you laugh because it is as good as cash in your
pocket," said the simple debtor, as he renewed his bond for
double the amount really due.

A PooLiSH Lover.

An old woman had a foolish son, whom she dearly loved.
One day she said to him, " My son, you must have a sweetheart,
like other young men of your age."

"Yes, mother; but how am I to get one?" said the son.

"O, you must push and tumble the girl about a little, and
then she will like you," said the old mother, for she had once
been young herself, and knew all about it.

208 POPULAR STORIES, BALLADS AND RIDDLES.

The boy tliouglit the arrangement very simple, and, going to
the well, waited there until the village maidens began to come
out for water. The first to arrive was a pretty-looking girl, so
he thought she would do as well as any other for a sweetheart.
When she was stooping over the well's mouth, he came up
behind her and pushed her in. Splash ! guggle ! guggle ! and
there was an end of her. Delighted with his love-making, he
ran. home and told his mother of his success ; but she, instead
of praising him, as he expected, boxed his ears soundly, and
called him an idiot.

Now the old woman knew she would have to pay the blood
money if her son were discovered, and that he would boast of
his love-making all over the village. So she killed a goat and
threw it into the well.

Next day the girl's parents sought everywhere for their
daughter, and the fool, when asked if he had seen her, said,
"Yes, of course, she is in the well." He then told his story
gleefully, and took the girl's parents to the well. Half the
village accompanied them to it, and the fool was sent down to
look. Groping about in the water, his hands lighted on the
carcase of the goat. "Say, has your daughter got horns and
a hairy skin ? " he called out.

" Yes," said the father, to humour him.

" Then let down a rope, and you shall have her," said the
fool. They did so ; and when the goat's body was brought
up, the girl's parents and all the village were convinced the
boy had lied, and pitied him greatly.

[The tale goes on to relate various other misdeeds of the fool,
and the devices his mother adopted to divert suspicion from
him.]

The Leaened Ass.

One day a weaver overheard a Moolah say to one of his
pupils, " I could teach an ass to read more easily than you."

POPULAR STORIES, BALLADS AND RIDDLES, 209

Next day he brought his ass to the learned man's school,
and said, " Make a scholar of him, for I have no son."

" I don't teach asses," was the answer.

** What a lie ! " answered the weaver. " I heard you tell a
boy yesterday you could make a scholar of an ass more easily
than of him."

Seeing the sort of customer he had to deal with, the Moolah
consented to take the ass as a pupil ; and, by placing corn
betw6en the leaves of an old book, he soon succeeded in making
the animal keep his head down, and turn over the pages.

When the ass had become a proficient a,t his lesson, his
teacher sent for the weaver, who came in all haste.

" Does he know his letters yet ? " was eagerly asked.

*' Know his letters ! " replied the master ; " I should think he
does ; why he is half through the Gulistdn ! " He then put
the old book before his strange pupil, and told the weaver to
retire to a little distance ; " for," said he, " if you remain too
near, you may disturb your ass at his studies."

The delighted weaver then saw his ass turn over leaf after
leaf of the book, and open and shut his mouth at a great rate,
as if reading to himself, and went home quite satisfied.

Next day the Moolah sold the ass.

A month or two afterwards its late owner called at the school,
and asked if the ass had finished its education yet.

"Yes," said the Moolah, "he is an Akhoond now; and, what
is more, is Kazi of this very city."

Now the Moolah named the Kazi, because he had an old
grudge against him.

On hearing this, the weaver was very pleased, and paid down
the balance of the stipulated schooling fees. Next day he
dressed himself in his best, and taking a grain bag in his hand,
went ofi" to the Cutcherry, where the Kazi was administering
justice. Holding up the bag, he waved it about before the
astonished judge, and called to him as he would to his ass.
Thinking the man was crazy, yet dreading a scene before so

210 POPULAR STORIES, BALLADS AND RIDDLES.

many spectators, the Kazf called tlie weaver aside, and asked
him what he wanted.

The weaver said, " Don't you know me ? I am your master,"
and told him his story.

" Well, well," said the Kazi, to humour him, and get rid of
him ; " I was your ass, no doubt; but now you see my condition
is so altered, that we must not allow people to suspect it."

So saying, he gave the weaver a well-filled purse, and sent
him away, promising to keep the secret, proud and happy.

No Sei^se No Wealth.

Once upon a time there lived two brothers. The name of
the one was Mahmud, and of the other Ghazi. Mahmud was
rich, married, and henpecked ; but Ghazi was poor and foolish.

One day Ghazi was in great straits for money. So he went
to his brother, and asked for assistance. Mahmud said he was
afraid his wife would scold him if he gave him money before
her, but that he would bury a bag containing one hundred
rupees under a certain tree, and his brother could go next
day and dig it up. That same evening Mahmud slipped out of
his house while his wife was gossiping at a neighbour's, and
deposited the bag of rupees, as he had promised.

Next day Ghazi started for the tree, but on the road he
happened to say to himself, " I wonder how a blind man finds
his way about." And, as there was no one near to tell him, he
shut his eyes, and walked on and on until he lost himself.

On the following morning he went back to his brother, and
repeated his request. Mahmud asked him if he had searched
under the tree, as he had been told, and Ghazi said, No, he had
forgotten to.

" Well, go and do so," said Mahmud.

Off went Ghazi, but, whilst he ran, the thought unluckily
occurred to him, " How does a thief run when chased ? " And,
as there was no one near to answer for him, away he went as

POPULAR STORIES, BALLADS AND RIDDLES. 211

hard as his legs would carry him, until he stopped at his own
door. " Well," said he to himself, " there is nothing for it but
to dun my brother once more." So back he went to him.

This time Mahmud's patience and temper were exhausted,
and he said, " Oh brother ! to whom M'abud (God) gives not,
Mahmiid gives not," and turned him away.

The SwIti and Famine and Choleka.

Once upon a time Swat was afflicted with a great famine,
and its young men and its old went forth into the surrounding
countries to save themselves from death. Amongst others, a
youth named Najib Khan, bent his footsteps towards Hin-
dustan, having heard of its wealth ; but as he advanced,
he found that both Famine and Cholera were desolating the
cities of the plains, and that a great fear had fallen upon
the land.

One night, when tired and hungry, he saw three or four
miles in front of him the lights of a large city, and, rejoicing
at the sight, quickened his pace, and walked along heedlessly.
Suddenly he found himself struggling in a quagmire, and the
more he endeavoured to extricate himself, the deeper did he
sink.

A peasant happened to pass near the spot, and the Swati
called out to him in Pashto, imploring him to assist him out.
The peasant had a brave heart, and was not frightened at the
strange tongue he heard, but advanced to the edge of the
quagmire, and, after satisfying himself that the speaker was
a man, and not a spirit, stretched out a hand to him. The
Swati grasped it, and gave such a tug that he pulled his
deliverer into the mud beside himself; and there the two
passed a tedious night.

Early next morning, as some villagers were trudging along
to their fields, their ears were saluted with a "For God^s sake,
come and release us, whoever you are," in Pashto; and the

212 POPULAR STORIES, BALLADS AND RIDDLES.

Hindustani also called out imploringly in his own language,
but was so weakened from his night's imprisonment that he
could not articulate freely. This jargon frightened the
villagers, and, abandoning their ploughs, they ran back to
the city, rushed breathless into the King's darbar, crying out
that Cholera and Famine were approaching the city, but had
fallen out together on the way, and were squabbling about
four miles oflp.

The King, greatly alarmed, ordered his army out, and put
himself at their head; but the troops, however brave against
a human enemy, trembled to face spirits, and one by one the
soldiers sneaked off, and hid themselves in the trees and hedges
by the road-side. Thus the King was left to advance alone,
and when he had approached sufficiently near the quagmire to
discern the two strange objects moving about in it, he invoked
God's name, and, levelling his matchlock, fired at one of them.
A yell, a groan, the subsidence of one of the objects in the mud,
and a splutter of strange sounds, was the result. The King's
first impulse was to flee; but knowing that the eyes of his
people were on him, he, pale as death, cautiously advanced, and
said to the remaining object, " In God's name, who art thou ? "

In broken Hindustani the Swati told him what had befallen
him, and that his companion in misfortune had been killed.
The King plucked up heart, and getting some of his bravest
generals to the front, had the unlucky Swati pulled out, and
returned to his city in triumph, when the news soon went forth
that the King had killed Cholera, but brought Famine into
the city.

When the poor Swati entered the city, he was half dead from
hunger. So he begged an old man to give him a meal; but
eyeing him warily, the old fellow replied, " Knock at the fifth
door from this, and say, when your knock is answered, ' I am
your lover.' "

He did so, and was at once admitted by a young woman;
but before he could make his wants known came another rat-

POPULAR STORIES, BALLADS AND RIDDLES. 213

tap at the door. On hearing 'it the pretty house -wife, fearing
it was her husband, made her strange guest get into the grain-
safe. On opening the door, her true lover entered, and she
at once commenced cooking for him some dainty sweetmeats,
but again came rat- tap at the door, and the poor woman this
time surely recognized the hard knuckles of her old husband,
and hastily told her lover to lay himself on top of the safe,
which he did.

The old husband, on entering, after scolding his wife for
keeping him waiting at the door so long, sniffed about, and
asked what the savoury smell was. So she replied she was
preparing some sweetmeats against his return. Seeing the
black-looking object over the grain-safe, he asked what it was.
Said she, *' A skin of flour I brought from my mother's."

When the lollipops were ready, the wife gave her husband
some, and slipped into the mouth of the safe half a plate full
for the famishing Swati. Putting them all into his mouth
at once, he half choked himself, and began to cough.

The superincumbent lover, hearing the half- suppressed
coughing going on beneath him, put his hand down to feel
what it was, and in doing so his finger slid into the hungry
Swdti's mouth. The Swati closed his teeth on it, and the
lover involuntarily gave a yell of pain. On seeing it was not
a snake, but a man in the safe, he abused the Swati roundly,
and the Swati him.

In his consternation, the old husband rushed out of the
house, screaming that Famine and Hunger were there fighting
like man and wife ; but his wife, after pacifying her lover
and his supposed rival, turned them out of the house quietly,
and ran after her husband. When she had found him, she
scolded him for being so silly, saying, " Don't you know it is
Friday eve, when the spirits of our parents visit us? They
happened to quarrel as they used to do when in the flesh ; that
is all the noise you heard."

Satisfied with the explanation, and glad his wife had saved

214 POPULAR STORIES, BALLADS AND RIDDLES.

him from making a fool of himself before his neighbours, he
.kissed her heartily and returned home.

A "Waen^ixg to Impoktunate Lovees.

It is a true saying that a case in court makes a modest
woman bold, and tries human nature sorely ; especially if the
woman be good-looking, and the judge sportive.

Thus it befell a poor dyer's pretty wife, named Fatima, that
in a lawsuit of her husband's, the city Kutwdl (Chief Con-
stable), the Kazi, the Vizier, and the King himself, all became
personally acquainted with her, and, smitten with her charms,
each urged his suit privately, unknown to his rivals, promising
to use his influence in her favour if she would but grant him
a meeting.

Fatima, distracted with so many importunate lovers, and
caring not a button about any of them, and, moreover, being a
skittish young woman, who enjoyed a good joke, determined to
play them off on each other, and appointed a meeting with all
four on a certain night at her own home.

As arranged, the Kutwdl was the first to come ; and, being
admitted, found his lovely Fatima busy over the fire, cooking
something savoury in a pot.

" Ha ! ha ! " said the impatient lover, " what an appetizing
smell ! But drop your ladle now, my dear, and come to my
arms."

" Patience, patience," said Fatima, playfully spilling a little
of the boiling treacle from the ladle on his knees ; " the night
is long, and supper nearly ready."

Whilst the poor Kutwdl was rubbing his scalded knees woe-
fully, and thinking that his best silk pahjdmahs would be
spoiled by the stain, tap-a-tap-tap sounded at the outer door.

" My husband ! " exclaimed Fatima.

" The Holy Prophet! " cried the Kutivdl^ wringing his hands;
" Oh ! what shall I do ? "

POPULAR STORIES, BALLADS AND RIDDLES. 215

" Here, throw my mother's sheet over you, and sit down in
that dark corner, and grind some wheat in the hand-mill," said
the ready Fatima.

As the upper mill-stone began to fly round, Fatima opened
the door, and let in the Kazi, dressed, oiled, and scented like
a bridegroom.

" See, I have prepared some sweets for you," said she inno-
cently.

" Oh, confound the sweets," said he ; " you are my sweets ;
but who is the old woman in the corner ? "

" My aunt," said she, " she is deaf and half blind, so never
mind her."

Burr-ur-ur went the hand-mill, quicker than ever. Just at
that moment tap-tap sounded at the door.

" My husband ! " exclaimed she.

"My justice as a judge will be impugned," cried the Kazi,
" if I am discovered. Oh dear ! Oh dear ! "

"Kneel down, stupid, in that corner, and I'll throw a skin
over you, and put the lamp on your back, and you will never
be seen," said she, bustling about,

No sooner said than done, when in walked the courtly Vizier.

" How nicely the light is arranged for a love meeting," he
said insinuatingly, rubbing his fat old hands together.

At that moment a quick double knock sounded at the door.

"God and the Prophet ! Should this come to the King's ears,
my character will be lost," said he nervously.

" No fear," said she, " it is only my husband, he will be gone
in a moment. Kneel down beside the cow, in the dark end of
the house, and pretend to crop hay like she does."

The Yizier had barely done so when the King walked in,
disguised like a sepoy. " Now my fair Fatima," said he
gallantly, putting his arm round her waist, " here I am at last ;
but there is little time to spare."

" Patience, patience, your majesty ; you squeeze too tight,"
said Fatima, breathless from the royal hug. Just then the

216 POPULAR STORIES, BALLADS AND RIDDLES.

early morning cock proclaimed the dawn, and the Moolah's
call to prayers sounded from a neighbouring mosque. The
King started at the sound, but, composing himself again, said,
*' Quick, you little baggage, love me quick ; why did you
appoint such an hour as this ? "

" Sire,'' said she, '* ask her in the corner," pointing to where
the Kutwdl was grinding away at the wheat.

Whilst his majesty, who was rather short-sighted, was poking
about in the corner, Fatima quietly slipped out of the house,
and locked her lovers in; then tripped off to summon her
neighbours.

When the King saw the pretended old woman, he screamed
in her ear, " Who are you ? " But the old creature said never
a word. Getting into a rage at her silence, he pulled her
sheet violently, when up she jumped, and the Kutwdl stood
revealed.

"You profligate! " said his sovereign with severity, recovering
his presence of mind when he saw who the trembling culprit
was ; ** explain yourself ! "

The poor Kutwdl, speechless from fright, pointed to the stand
from which the expiring lamp cast its feeble light around. The
King approached it, when the Kazi, throwing down the lamp,
stood forth, a portly puffing figure.

"And is it thou, my chief magistrate? how is this, sir?"
said the King crushingly.

The Kdzi, the small of whose back was aching from the
constrained position he had been in for the last two hours,
pointed to the part of the house where Fatima's cow was
stalled.

As the King turned his eyes in that direction, he was
astonished to see an object — as of an over- fed calf — ^slowly rise
up from the litter, and advance towards him. As it came
nearer, he recognized the well-known outline of his favourite
minister, and, drawing himself up, asked him majestically,
" And is this thy boasted austerity, Oh Yizier ? "

POPULAR STORIES, BALLADS AND RIDDLES, 217

The Yizier, who took in the whole situation at a glance,
answered with mock humility, and suggested that, as it was
broad daylight, they had better get home as quickly and
quietly as possible. But when they tried the door, they found
that they were shut in.

And so it came to pass that they were all four exposed, and
pretty little Fatima got justice done her, without sacrificing her
honour to obtain it.

CLASS III.— FABLES.
The Bied and the Peasant.

An old rustic and his family were resting under a tree,
when a large game bird came and settled in it. The rustic,
on seeing this, told his wife to clean the cooking pot, and his
son to fetch sticks for a fire, and himself prepared his bow,
wherewith to shoot the bird. Such extensive arrangements
roused the bird to his own danger, and he felt with so many
enemies all working together for his destruction, he could not
escape.

In his fright he addressed the old man in a deprecating
voice. " Hunter, would you rather kill me and fill your belly
once with my flesh, or have the means to fill it every day ? "

The old man put down his bow, and answered as any sensible
father would.

On which the bird said, " Well, dig under this tree, and
you will find some buried treasure."

Father, mother, and son all did so, and found a jar of
ashrafis. Overjoyed at this good fortune, they returned home,
and told their adventure to every one.

One of the old man's neighbours soon after started ofi" with
his wife and children to try his luck in the same way. Seeing
the bird in the tree, he told his wife to get the cooking pot

218 POPULAR STORIES, BALLADS AND RIDDLES.

ready, but the old woman said, " Nay, shoot your game first."
And his boys, when told to collect firewood, replied in the
same strain, " Father, kill the bird first."

On seeing such a want of union amongst his enemies, the
bird gathered heart and flew off".

The Jackal and the Judgment Day.

Some villagers caught a jackal, and were disputing among
themselves whether to kill him with a knife or let the dogs
tear him to pieces. The jackal said to them, "If you kill
me, the judgment day will come." On which all in great fear
agreed to let him go.

On getting to a little distance, the jackal shook himself and
sat down, and the villagers called out to him to speak the
truth now that he was free, and no evil consequence could fall
on him from doing so.

The jackal laughed, and said, " I spoke truly, for had you
killed me, it would have been my 'judgment day.* " He then
trotted ofi".

The Camel and the Goat.

A camel and goat were feeding off a small rare bush, of
which both were very fond, and the goat, seeing that there
would be soon nothing left for him, as the camel ate so fast,
looked up and said, "Friend, tell me all about your father's
death."

The foolish camel described the sad event in great detail,
and when he had finished, discovered the object of the question,
and, in order to secure the last mouthful of his favourite food
to himself, said to the goat, "Now tell me how your father
died."

" Of old age," said the goat, as he nibbled at the last leaves
of the bush.

POPULAR STORIES, BALLADS AND RIDDLES. 219
The Hedgehog's Reasoning.

Some one gave King Solomon a jar containing the water of
life. So the wise monarch, undetermined whether to drink it or
not, summoned the beasts of the field and the birds of the air
to a council.

When all were assembled, it was found that the hedgehog
was absent, and the horse was sent to fetch him, but returned
without him. So the hawk was sent, but he also returned, and
said he had failed to persuade the hedgehog to come. On that
the dog was sent, and the hedgehog came readily with him.

The King was wroth, and asked the hedgehog why he had
slighted the invitation when conveyed by such honourable
messengers as the horse and hawk, and came at the call of an
unclean dog.

The hedgehog replied, " Oh King ! the horse is a faithless
animal, for he serves an enemy as willingly as he does a friend ;
and the hawk is the same, for he obeys whoever feeds him.
But the dog is faithful, for he never leaves his master, though
he beat him and turn him out of doors ; therefore I came with
the dog."

The King was struck with the logic of this reply, and asked
the hedgehog his opinion about drinking the water of life.

" Sire," was the answer, " don't ; for if you do, you will be-
come everlastingly old and miserable, a plague to yourself and
your descendants."

On that the King upset the jar, following the advice of the
humble hedgehog in preference to that of the others.

The Alligatoe and Jackal.

An alligator and jackal were great friends, much to the
distress of Mrs. Alligator, who found herself slighted by her
infatuated husband. Revolving a remedy in her mind, she
feigned illness, and for a long time refused to tell her anxious

220 POPULAR STORIES, BALLADS AND RIDDLES,

husband wliat was the matter. At last one day she told him
that the remedy was beyond his reach, so she must die.

" But say at least what it is," said Mr. Alligator.

"Ah, well ! it is a jackal's heart," replied his sick wife.

The alligator told his wife to cheer up, and went off to his
friend the jackal, and invited him to go a walk with him
across the river.

" But I can't swim," said the jackal.

"Never mind, I'll carry you across on my snout," said his
friend. So they started.

When they got into the middle of the river, the jackal
trembled from fear, and asked the alligator if there was no
danger ; on which the alligator replied that he was going to
kill him, in order to give his heart to his wife.

The jackal laughed, and said, " Oh you fool ! I left my heart
behind me on the bank. Take me back if you want it."

The simple alligator did so ; and when the jackal touched
the dry land, he ran off to the jungle, and never again made
friends with an alligator.

The Partridge and the Jackal.

A partridge and a jackal were great friends. When
walking together one day, the jackal said to his friend, " Do
something to make me laugh."

The bird said " All right ! " And soon after, seeing four
peasants walking along the road in single file, she lighted
on the head of the foremost, on which his nearest companion
aimed a blow at her with his stick, but she nimbly hopped
on to his own head, so the blow descended on the turban of
No. 1. At the same moment No. 2 felt his cranium tapped
pretty sharply by No. 3, and immediately afterwards No. 3
felt his struck in the same way, for the sly little partridge
hopped from one head to the other just as the death-dealing
stick was descending, and, finally leaving the peasants fighting

POPULAR STORIES, BALLADS AND RIDDLES. 221

together, flew off to her friend, who enjoyed the joke im-
mensely.

A little while later the jackal felt hungry, and said to the
partridge, " Now give me a dinner."

" Very good," said she, good-naturedly ; and, seeing a little
boy carrying on his head a bowl of milk and some cakes to his
father, who was a-field, she hopped along just out of his reach
in front of him. The boy set down his load, and tried to catch
the tantalizing little bird, while the jackal quietly lapped up the
milk, and carried off the cakes to munch quietly away from the
road. The partridge, having played with the boy long enough
for her purpose, flew back to her friend.

"Bravo ! " cried the jackal, " now make me cry."

" All right," said the partridge, " I will, with a vengeance,"
for her dignity was offended at her being treated more like a
servant than a friend.

A little further on they heard dogs barking, so the partridge
flew on, and, fluttering over their heads, led them in full qxj
towards the place where she had left her friend.

The jackal, having just dined, felt sleepy, and anything but
inclined to run, but life is dear to all, and away he went,
inwardly cursing his own folly, and vowing vengeance on his
little tormentor. After a long run, when nearly exhausted, a
friendly hole saved him from the teeth of his pursuers.

The Two Snakes.

Two snakes lived in a forest. The one had one head and one
hundred tails, the other had one hundred heads and one tail.
The.forest caught fire, and the former escaped easily, for all the
tails assisted ; but the latter was burnt to death, for each head
insisted in escaping in an opposite direction.

The Wolf and the Jackal.

A wolf and a jackal used to hunt together, but the jackal

222 POPULAR STORIES, BALLADS AND RIDDLES.

would prudently remain squatted at a little distance whilst his
friend was actually tackling his quarry.

One day the wolf came upon a kid, a little way outside a
village, and when about to kill it, the little animal said, " If
you let me sing you a song before I die, you will eat me with
the greater gusto."

" Sing away," said the wolf magnanimously. Whereon the
kid began to bleat plaintively, and the village dogs were roused,
so away bolted the wolf.

When telling his friend what had occurred, the jackal taunted
him : " Were either your father or grandfather fond of music,
that you should begin to like it ? "

Next day this worthy pair ran down an ass. " Ah ! " said
the victim to the wolf, " let me at least teach you something
before I die. Jump on my back, and learn to ride ; when you
have learnt, you can kill me."

The wolf did so, and the ass set off towards the village at
full gallop, with the wolf in a great fright holding on as best
he could ; but when, all of a sudden, the sticks of the villagers
began raining on his back, he discovered his folly only in time
to save his skin.

Again the jackal, wroth at losing a supper, sneered at him
for not following the good old ways of his ancestors.

Next day an aged camel was run down. "Read but the
amulet written on my breast, by which your game shall always
be secured to you, and 111 die content," whined the old creature.

The wolf advanced between his fore legs, and began peering
upwards, when the camel threw himself forward on him and
crushed him to death.

Cock veesus Pox.

A dog and a cock were great friends. One day the dog pro-
posed to his friend that they should go out hunting together,
and the cock said, " All right ; but you must be sure to be

POPULAR STORIES, BALLADS AND RIDDLES. 223

home by nightfall, as you know I get blind as soon as the sun
sets."

" Agreed," said the dog. So off they started, and hunted all
day, but got nothing.

The shades of evening fell before they reached home, and
Chanticleer, as usual, lost his eyesight. His friend essayed in
vain to carry him ; but at last gave up in despair, and told him
to mount on to a tree.

When he had seen the cock safely settled on a branch, the
dog said he would run over to a village, which was near, and
try and procure some supper. During his absence Chanticleer
went to sleep, and when he waked he crowed loudly, after the
manner of cocks, supposing it must be near dawn.

A sly little fox heard the call, and, running to the foot of the
tree, looked up and said, " Come down, oh Akhoond ! and we'll
pray." For he hoped, by flattering master Chanticleer, to have
a dainty meal.

*' Wait a bit for the rest of the congregation," said the cock,
inwardly longing for his friend the dog to come and gobble up
the fox.

After a time, when the true dawn appeared, the cock, from
the force of habit, gave a prolonged shrill crow.

" Come down quick," said Reynard, getting impatient, " or
you will be late for morning prayers."

"I'll come in a moment," said Chanticleer, "when I have
cleared my throat," crowing as loud as he could, to attract the
dog, whom he saw at a distance approaching them leisurely.

A minute more and Reynard saw the dog too, so he began to
move off.

" Don't go yet," cried Chanticleer, " here is another member
of the congregation coming."

"Ah ! " said Reynard, " very good ; I'll just go and perform
my ablutions first." And away he ran, and the dog in full cry
after him.

224 POPULAR STORIES, BALLADS AND RIDDLES.
MARWAT BALLADS.
1. — The Conqfest of Maewat by the NawIb of Mankeea.

About fifty-seven years ago, Abezar Khan, grandfather of
ArzuUah Khan, the present chief of the Isakhels, over-
powered his rival, Nawaz Khan, grandfather of Khan Mir
Khan, the present chief of the Begu Khels ; whereupon the
latter, with a remnant of his party, after first unsuccessfully
invoking aid from Khan Sarwar Khan, Nawab of Tank, went
to the Mankera Nawab, who despatched an army to his assist-
ance, under Manak Rai, his Hindoo Chancellor. A pitched
battle was fought, at a place called Lagharwah, in which
Abezar Khan was defeated with great slaghter. The Nawab
then seized Marwat for himself.

A " dnm " named Jarasi, the local poet-laureate of the time,
celebrated the sad event in a ballad, which is still sung all over
Marwat. His grandson, Muhammad Nur, chanted it before me
and a large assemblage of greybeards on a cold night early in
February, 1874. We all sat in a circle round a great log fire.
The audience were at first grave and silent ; but soon carried
away by the wild, sweet, though rather moYiotonous strain,
began to nod their heads in time, as it rose and fell on their
ears ; and, when the singer repeated the names, and told of
the brave deeds of those who had fallen in the fight, as each
name was uttered, some old men would heave a deep sigh,
exclaiming aloud, "Ah! that was so-and-so's father, what a
man he was ! "

It was a very real and afiecting entertainment, which brought
back old times vividly to the minds of the Marwats, bridging
the gulf of years in a minute, and afibrded me a glimpse into
the country as it was two generations ago.

It may be said of Jarasi —

The last of all the bards was he,
Who sung of Marwat chivalry.

POPULAR STORIES, BALLADS AND RIDDLES. 225

For with him ended the days of chivalry, and the class of min-
strel poets to which he belonged.

Many fears crowded round my heart.

Wiiat a moment of grief it was ! The Dr^plaris had held
council together.

They would not leave Nawaz alone. They drove him forth from
spite.

Where were the companions of Nawaz? They assembled to-
gether.

[Here follows a list of his chief partisans.]

When they had mounted and started, they joined Nawaz Midad
Khel with themselves.

From this place they marched and hastened to Khan Sarwar.

They said, *' Khan ! to-day adversity has beset us ;

Stretch forth thy hand over us, befriend us ! "

The Khan said, "Ye erring men ! I make not war.

Here in my castle I fear the strength of united Marwat.'*

When the Khan dismissed them, they mounted —

Fine youths they were — and went to Derah.

Manki said, " Go, Nawaz, and bow down before the Nawab."

God and the pure Prophet were his escort on the way.

Afterwards Hafiz Ahmad gave him a great army.

*****

He dragged the guns and zamhuraks ^ from Mankera.

When he came to Bluch,^ the zamhuraks were discharged.

Here a council of all the Marwats was held.

At Pezu is their rendezvous, there they collect from all quarters.

When the enemy came to Tang, the Marwats heard of it.

United Marwats marched against them in battle array.

And pitched their black tents at Khan Safi.

^ The zamhurak is a small kind of cannon carried b}^ a camel.

'^ Pani&.la, a village near the foot of Shekhbudin, on its Derah Ismail Khan side.

226 POPULAR STORIES, BALLADS AND RIDDLES

"When the enemy came to Lagharwah, the roar of their zanM-

raks was heard.
"Next forenoon the armies spread out in line.
Manki said, " Nawaz, look on ; I will join battle first."
Fine are the warriors of Isakhel ; when do they separate from

each other ?
They mounted on to the guns, shoulder to shoulder —
"Whether it was Bir or Gulbaz, each was raging with a flashing

blade.
At their hearths they had sworn, " When shall we go back ? —

JSTever ! "
This time the Marwat horsemen did nothing in the field.
They left the foot, and carried themselves off in all directions.
They (the enemy) slaughtered the Marwats, and hid the living

in the dead.

Many Marwats they slew — even to Skandara the sweeper !

* * * * *

[Here follow lists of the slain and praises of their beauty
and prowess]
Up in Darzai they made Soudala's house a bare plain.
Soudala weeps. Both his eyes they made blind.
Oh Gul Bang, son of Baz Gul ! thou hast suffered terrible things.
The flowers of Spring are withered up : strange deeds are

wrought.

*****

See ! He (Mdnak Eai) has let loose harrying parties every-
where.

He plunders — he is a tyrant — he does not even ask, " "Who art
thou?"

Though the others were plundered, they made a fight first.

Pools were the Tajozais, they neither went nor hid :

They were looted without fault. Their boat was iU fated.

Manki said, " Marwat have I plundered entirely.

I will demand one rupee more than twenty thousand ;

Nor will a grain be lessened ; nay, I shall take more."

POPULAR STORIES, BALLADS AND RIDDLES 227

2. — The Maewats' Eaid into IsXzntL.

This ballad, of whicli a fragment only remains, was composed
about one hundred and twenty years ago, to celebrate a suc-
cessful foray of the Marwats into Tarna (Isakb^l) against the
Niazis, whose chief settlements at the mauth of the Kurm
they burnt :

" The Marwats and Niazis are at war,,^'

A boy called out beside me.

*****

*' On the west of the Tanga fine dust has risen,**

A Marwat shouts — a long deep halloo.

The Marwats had strength — they heeded not the drum.

Before early afternoon prayers they had prepared their army ;

Before late afternoon prayers fires blazed in Tarna.

*****

"The Marwat swords^ are flashing, come forth from your shelter.

Begu, son of Hathi Khan, is upon you."

Isakki brought home a white beard and a red sword ;

In the field he swooped like a falcon.

Amongst the Dilkhozais was Atal, a brave warrior :

He brought back a spear broken in the (enemy*s) breast.

Kalandar, son of Mamut, is the star of the morning ;

With one thrust he made such havoc with his spear

That the Adamzais were sacrifices to it.

*****

The fire of the Niazis blazed like burning faggots ;

The Marwats rushed into it like blind men.

*****

For a man self-praise is unlawful.

But the clothes of Sh^khi, my brother,^ were reddened with
blood. Who was looking ?

^ The women of the Is&.khels are the speakers. They are supposed to be trying to
rouse their men to fight.
2 The poet is the speaker.

228 POPULAR STORIES, BALLADS AND RIDDLES

3. — Sikhs Defeated by DilIsa Khai^.

As was mentioned in Part I. Chapter II., Dilasa Khan
Banniichi, some years before Edwardes first came to Bannti,
repulsed with considerable loss a large Sikh force, which was
besieging his village fort, and thus gained for himself undying
fame. I give here some lines from the ballad celebrating his
victory, which is still popular amongst Bannuchls and Marwats,
to show the deep-rooted fanaticism of the people.

In the opening verses, the Sikhs are represented as boasting
of their conquest of the valley; and first threatening Dilasa
Khan with quick destruction should he not submit, and then,
finding him obstinate, making tempting promises to him.

The " Ghdzi Dilasa " taunts them as " Kafirs," and replies :
" Countries are of no use to me :
If I am martyred, Grod will give me paradise.
All the world is fleeting, as we are born from earth."
The Sikh force came and pitched against Dilasa.
Day and night, oh friends ! they fought without ceasing.
'Twas a great earthquake. Bo^^s and girls were kept awake.
Thanks be to God that Dilasa came out with honour.
He fought with the infidels, he became a ghdzi.
All the people praise him ; from sins he has been cleansed.
The Houris of Paradise have made him their own — 'tis a truth

from the Book.
He put the Sikhs to flight. Where will they flee religionless ?

RIDDLES.

A common amusement amongst Pathans is the asking and
answering of riddles. I give below literal translations of
several, as specimens of this style of composition :

1. I have counted the spots on the King's face — they are eight;
If a man omits one, he breaks his faith.
Behold the five spots, which he has marked on his forehead ;

POPULAR STORIES, BALLADS AND kIDDLES. 229

Both the blind and the seeing must observe them.
Behold, too, his three other spots on the point of his chin ;
The poor are debarred from their sight, but the rich see them.

Answer. The King is the Prophet, who is often spoken of as
Shdh'i-Arah. The five spots on the forehead typify the five
times of prayer, which all Muhammadans must observe, and
those on the chin zakdt (tithes), haj (pilgrimage to Mecca),
and khairdt (alms).

2. From above came a red eye,
A full eye steeped in blood :

If I eat it, I become an infidel ;
If I don't, I fall sick.

Answer, The *' red eye " is the new moon of Eamzan, the
Muhammadan Lent ; the moon's disc being often spoken of
as " stirgay^ " an eye," and as it is first visible in the ruddy
glow of sunset, it often appears " steeped in blood." When
a man breaks the fast, by the strict observance of which
millions in Asia are annually brought to death's door, and
thousands to death itself, he is said " to eat the Ramzan."

3. It has neither mouth, nor teeth, nor head, nor bowels ;
Yet it eats its food steadily.

It has neither village, nor home, nor hands, nor feet ;
Yet it wanders everywhere,

It has neither country, nor means, nor office, nor pen \
Yet 'tis ready for fight always.
By day and night is there wailing about it.
It has no breath ; yet to aU will it appear.
Answer. Death.

4. It issues from an orifice and enters one ;
Eyes neither see it nor hand catches it ;
Sometimes it becomes a rose of the garden ;
Sometimes it falls like a thunder-bolt.

Answer. A word.

230 POPULAR STORIES, BALLADS AND RIDDLES.

5. 'Tis not on earth, nor yet in heaven ;
'Tis not man, nor animal ;

On a soft place is its home ;
Every one wonders at it.

Answer. A boat.

6. Without wings or bones it flutters like a bird.
Fair maids rejoice at it.

Its song causes gladness.

It spins round like a dancer.

Ignorant man knows it not. '

Answer. A spinning-wheel.

7. Like a staff in look, it seems a flag.

On its loin is its pouch. *Tis ready for battle.

Answer, Ajwdr stalk ripe for the sickle.

8. Its head is in man ; its middle in the ox ; its end in the ground.
Answer. A wheat stalk.

9. 'Tis rubbed on stone ; its food is on the forehead ; its home

is in wood.

Answer. A razor.

10. From the living a corpse is born :

Living it leaves its corpse, and its corpse is broken in two.

Ansiver. An Qg^ — then a chicken.

231

CHAPTEE III.

PASHTO PROYEEBS TRAITSLATED INTO ENGLISH.

We all of us know what a proverb is and ought to contain,
but few of us could, without much thought, define our concep-
tion of it. A definition is difficult at all times ; but in this
particular case it is specially so, as many sayings hover on the
border-land between proverbs, aphorisms or moral precepts, and
fables, so doubtful is the boundary-line between them.

The subjoined collection of sentences — which I venture to
call proverbs — are almost all supposed popular truisms, so
epigrammatically expressed as to have become household words
amongst the people. This is the shortest, but, at the same
time, widest and truest definition of the term " proverb," which
has occurred to me. Until the thought of a community on
some social subject, which has been felicitously called "the
wisdom of many," has been condensed and dressed by the " wit
of one," or of the few, into a bright brief sentence, the seedling
has not been planted ; and, until that seedling has taken firm
root, and grown up into a great tree, familiar to all within a
wide radius of its birthplace, it cannot become a proverb. To
attain such honourable distinction, then, a saying, no matter
how much of " shortness, sense, and salt " it may contain, re-

232 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

quires the sanction of popularity ; and, to secure such general
acceptation, it ought to be conveyed in simple language, yet
with a certain amount of sparkle and jingle about it, so that,
like a popular tune, it may tickle the ear of the multitude, and
obtain an abiding place in their hearts. With this end in
view, rhyme, rhythm, alliteration, metaphor, and hyperbole
have all been liberally indented on in proverbial manufacture.

The essentiality of "the three s's," as "shortness, sense,
and salt" have been termed, and of popularity, is universally
true of all good proverbs in all countries, and in all languages.
Let us suppose a man ambitious of having it recorded on his
tombstone, " P.S. He made a proverb," all he has to do, and
mighty easy it is, is to take as his ingredients the said " three
s's " and mix them judiciously and well. Having done so, he
can do no more, but the rub has still to come, for unless the
public take the dose readily and pleasurably, no amount of
puffing or persuasion can force it into their mouths.

The earliest popular Book of Proverbs is, I suppose, that
commonly ascribed to King Solomon. Since his time, millions
of new proverbs have sprung up, had their day, and disap-
peared, and millions are now existent, some old, some new ; and
the more the proverbs of different nations are compared to-
gether, the closer does the similarity of ideas on a numerous
class of subjects appear, but of this more presently.

This collection is the first yet attempted of Pashto proverbs,
and, being the first, is necessarily very imperfect ; but it con-
tains specimens of prevailing Pathan opinions on all important
social topics, and as such I trust it will be found valuable. It
would have been easy to obtain many hundreds more, and in
fact several hundreds were rejected, as being grossly indecent,
wanting popular sanction, literal and recent translations from
another language, or sayings already recorded in a slightly
altered dress. Every endeavour has been made to exclude
sayings evidently derived from the Persian or Arabic, but I
have admitted them in cases where the derivation appeared

PASHTO PROVERBS TRANSLATED INTO ENGLISH, 233

doubtful, or the saying was so common that to exclude it
simply for want of originality would have been ridiculous. I
conceive that what is wanted in a collection of this sort is to
obtain an insight into a people's hidden thoughts on their own
social condition, and we can best do so by studying them from
their expressed thoughts, which, in the shape here given below,
cannot lie. Every race of man, from the highest to the lowest
in the intellectual scale, whose language is sufficiently copious
and flexible, must have numerous proverbs, which are un-
written and unconscious self-criticisms, accessible to all the
world. Through them the innermost secrets of the brain can
be exposed as plainly as the physical secrets of the brain can
be laid bare by the dissecting knife. A knowledge of the pro-
verbs current amongst uncivilized races is therefore invaluable
for the purpose of elucidating their thoughts and feelings. But,
in drawing our conclusions from them as to a people's social
and intellectual status, we must not forget that as it is the
leaders of public opinion who either invent or first give cur-
rency to a proverb, so the higher-toned proverbs of a^ people
are in advance of their moral condition, and represent rather
what their "best selves" would have them be and do, than
what they are and do. Where antagonistic proverbs on the
same subject are found, some refined and ennobling, others
coarse and debasing, the latter will, in most cases, more truly
represent popular opinion — that is, the opinion of the masses —
than the former. Most of those given below were collected
slowly and laboriously, between the autumn of 1872 and the
hot weather of 1874 ; but, with the exception of those under
the headings of Husbandry, Class and Local, they are not all
familiar amongst the peasantry of the Trans-Indus portions of
the District, as some were obtained from Peshawar, Khost, and
the Khatak hills, and some are only current over a very cir-
cumscribed area. Nor must it be supposed that most of them
are onltj known in this District. If the genesis and method of
circulation of a proverb be examined, with reference to the

234 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

minds of those who speak them, the reason why many of the
classes, which may be styled ethical and cynical, should be
almost universally known, will be manifest. Though mankind
is divided into many races, some of which have neither ap-
parent connexion in speech or descent from common parents,
nor any sort of intercourse together, yet the Creator has made
" the whole world kin," by endowing all men with like minds
and passions. And the thoughtful of all races — except perhaps
the very lowest in the scale, of the working of whose minds we
as yet know little, be they white or black, Aryan or Semitic,
civilized or savage — ^have long since, by the aid of the teachings
of experience, arrived at similar conclusions on the various feel-
ings and influences which govern the actions of their fellows,
and on the whole allow to each conclusion the same weight.
The mainsprings of action being similarly judged, the amount
of honour or shame' attachable to any particular act, although
depending to some extent on the degree of each people^s en-
lightenment, is also, in the case of many instincts and attri-
butes, estimated alike. Thus we find that amongst most
peoples, whose languages have yet been studied, proverbs
relating to the passions, bravery and cowardice, goodness and
wickedness, wisdom and foolishness, the weakness of women,
the deceit of man, and other cognate classes, have a strong
family resemblance. Pathans no doubt contrast less with
Englishmen than many other races, yet the gulf between them
is sufficiently wide to leave room for surprise at the similarity
in meaning of many of the proverbial sayings current in their
respective tongues.

JSiO other reasonable explanation than that indicated above
can, I think, be offered for the 'remarkable parallelism between
the proverbs of different countries. It may be contended
that proverbs on such subjects as are in harmony with the fixed
belief of the vast majority of mankind (such as the influence
and effect of the passions, the uncertainty of life, the existence
of a Supreme Being) spread from one centre. But though no

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 235

doubt some few have thus obtained an almost universal circu-
lation, such a hypothesis cannot be entertained for a moment in
respect to the large number of analogous proverbs which exist
in all languages of which we have knowledge; and we must
fall back on the theory that their genesis is to be accounted
for by the common but independent experience of diflp^rent
minds. So great is the antiquity of proverbs of the description
to which I have been referring that few can be traced back
to their origin. It may be said of them that they have been
for centuries the heirlooms of the whole human race. Still,
considering the separate generation theory as the true one
(although, by the way, during the Crusades, there must have
been a considerable interchange of thought as well as blows
between Christians and Musalmans), and applying it in the pre-
sent case, we are confronted by a new difficulty, which is this.
The Pathans, being what they are, it is unlikely that they were
themselves the creators of all their finer proverbs, for there are
in some of them a delicacy of expression, and a subtle know-
ledge of the finer workings of the human heart — ^points whose
depth and force are but feebly conveyed in my translations —
which induce the conclusion that they are the productions of
educated minds. Whence then came they? No doubt the
thoughts were here — rude and cumbrous, but still articulate —
but it could not have been until some stranger — some wandering
minstrel, returning pilgrim, or holy sayad or akhoond fresh
from the Western schools of learning — ^had, with the practised
touch of the skilful artist, reduced the loose, struggling utter-
ance into shape, that any of them received the epigrammatic
pointedness which converted a popular truism into a proverb.
In the process, the sayings of other tribes were either repro-
duced bodily, or with some slight but necessary alterations
suitable to the special condition of the particular tribe. In
support of this theory, I may mention that when I had fairly
exhausted the proverbs of the Pathans of this District, I re-
ceived a number from Khost, -and some from Peshdwar, most

236 PASETO PROVERBS TRANSLATED INTO ENGLISH.

of which, on examination, proved, with the exceptions pre-
viously noted, to have either been already collected, or old
friends in new dresses.

Proverbs are to the Pathan what Biblical texts are to the
Christian — a rule of life or conduct which cannot be gainsaid ;
and as various shades of nieaning are evolved out of one and
the same text, so proverbs are applied in various ways. In
both there is often a curious antagonism, arising in the latter
case from some cause which I am not competent to explain ;
and in the former, from the diversity of human opinion,
whence arose that now well-worn saying, Qiiot homines tot
sententice.

Of the sentences given below, a few of which cannot be
classed as proverbs, a somewhat limited number only is common
in the mouths of the poorest and rudest Pathans. Still so many
as they know are constantly on their tongues, and those whose
daily food is assured to them have a large repertory, from
which they are always drawing. When we would quote from
books, an illiterate people quote their proverbs, and allow the
same weight to them as we do to the dicta of some known and
trusted author.

BEGGING.

Though a man who begs is looked upon as degrading himself,
as having lost all sense of shame, still the beggar seldom asks
in vain, for go where he may, he is sure of securing a meal and
a night's lodging. Those who gain their bread in this
way are fortunately few in number, and, whether Hindoo or
Muhammadan, throw into the profession a touch of religion,
calling themselves Fakeers or religious mendicants, as an ad-
ditional incentive to the charitable to give. I can recall to
mind no instance of a Marwat, and only very few cases of
Bannuchis, asking alms from me. "With Wazirs and other hill
men the case is different, for when any of them meet a Sahib at a

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 237

distance from cantonments, children, if there are any, are put
forward to beg, and if there are none, then the men or women
importune. And I have known one of them throw down the
proffered coin in disgust, when it was a small one, as if he
thought a Sdhib lowered his dignity by giving less than a
rupee.

1. Wherever it is ^^ welcome," the beggar passes the
night. ^

A man's home is where he finds his livelihood, or " daily
morsel," as the natives say.

2. If the beggar would not wander in another's court-

yard ;
The dog would not have designs against Hm.
That is, if a man mind his own business only, none will
interfere with him. We have a saying, " Sit in your
place, and none can make you rise." The Pashto
couplet is, I am told, from Abdul Hamid,

3. Though dogs fight amongst themselves, still they
are at one against the beggar man.

This is literally true; and if we may regard Bannuchis,
forty years ago, as dogs, and Wazirs as beggars,
though certainly rather aggressive ones, it would
apply to them also, for Bannuchis were never at peace
amongst themselves except when fighting their com-
mon enemy, the Wazirs.

4. Food obtained by begging, is licking the blood of
the nose.

Meaning that begging is a low business.

^ Tlie translation is everywhere literal or nearly so. It has been impossible to
brinj^ out the full force of the original, in which rhyme, rhythm, and a subtle
playing on words perform a prominent part. The number prefixed to each proverb
corresponds with that prefijsLed to the Pashto sayings in the next Chapter.

238 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

5. To the devil with a brother, who asks a loan from
" dumsy

The " dum '' is a minstrel, and jack-of-all-trades. In most
villages one or more are to be found, maintained at
the expense of the community, as village servants.
Native gentlemen, also, generally have one or two
in their service.

6. One dog was licking a hand-mill, another was lick-
ing himself.

Said of a beggar who begs from a man as needy as himself

7. If you have, eat ; if yon have not, die.

"We have cold hard unsympathizing philosophy here.
Let a man enjoy what he has, while he may ; and
when the day of adversity comes, let him bear it
without murmuring, not stoop to cringe and beg.
Who would help him if he did ?

8. A Pathan begs not ; if he do, well, he'll beg from
his sister.

Means that if he beg at all he wiU have no shame.

9. A hardened (beggar) is worse than a creditor.
That is, he is more importunate than a creditor.

BOASTING.

The maxim that " deeds not words prove the man," is fully
appreciated in the proverbs here given, which, though few in
number, contain various means, from a delicate hint to a coarse
rebuff, of " shutting up " men who indulge in tall talking. So
far as my experience goes, the Pathan is not much given to
bragging, except when speaking of his own clan collectively,
or of his ancestors, whose bravery, of course, no words can
adequately represent. The case perhaps most familiar to a
District Officer, in which the Baron Munchausen style is in-
variably used to an amusing extent, is when a favour is asked

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 239

from Government, through its representative the Deputy Com-
missioner, for then the State is sure to be described as being
greatly in the petitioner's debt for important services rendered,
which as often as not turn out to be purely imaginery, or only
so far true that the petitioner or a relation of his once caught
a thief, but had, at the time, received a handsome reward for
the capture.

1. You will then learn your measurej when you spend
a night with your match.

2. Say not thus, ^' I am,'' or you will become as I am.
Said by a small man to a great man and a boaster.

3. The frog mounted a clod, and said he had seen
Cashmere.

Said of small men, in derision of their vain-glorious
trumpetings of their own great deeds.

4. Though I am but a straw, I am as good as you.
Pathans act on the principle that " Jack is as good as his

master," each believing himself as good as any other
man.

5. The slave is down, but his vaunting is up.
Meaning the greater the coward the greater his bragging.

6. Say not, ^^ I am in the world," God has made man
above man.

7. A fly's hostility will be known on the scald-headed
man.

When a fly is seen rubbing his two fore-legs together,
he is supposed to be regretting that the last scald-
headed man, on whose crown he alighted, has escaped
, him, and to be cogitating that if he again have a
chance, he will show him his powers of fighting and
irritate him to death. The above is said in derision of
boastful cowards.

240 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

8. Weep, oh Umar ! tlien you would not eat the
thousand-holed food; now you must content yourself
with dry puldo.

Umar was a Marwat, and married well in a foreign
country. After a time he became home-sick, longing
to see his sandy fields again ; and whilst eating dry
puldOf a very dainty dish, repeated the above to him-
self aloud so often as to arouse his wife's curiosity.
" 'Tis what I used to eat at home," said her husband,
sighing. So she consented to go to Marwat with
him, in order to taste the wonderful "thousand-
holed " food. When she got there, she found it was
only a hdjra cake, the coarsest of food, and so called
owing to the number of air-bubbles which arise in
it when being baked. The moral is that every man
boasts of his native land, so when telling about it
should not be believed.

9. Small mouth, big words.

So we say, " Great cry, little wool," and " Great boast,
small roast."

10. What is a small hare, what is its load?

Said in rebuff to men who promise what they cannot
perform.

11. You have plundered the country, oh Kite ! by
your blustering ; you will not let me seize you.

The words rendered *' blustering " mean literally, the
swishing noise made by a large bird when making
a swoop. The meaning is, that a cowardly bully
robs one, and, before the victim can recover from
his first surprise, runs away.

12. Is a dog or a soldier the better ? Confound the
soldier who praises himself.

Meaning that, in respect of modesty, a vain-glorious

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 241

soldier is inferior to the unclean dog, whicli never
boasts.

13. He eats greens, and breathes ji?mZ«o.
Said of a man who is ^^ vox et prceterea nihil."

14. A great sound is given forth from the empty
vessel.

So in English, " Empty vessels make the loudest sounds ; "
and in the Scriptures, "A fool's voice is known by
multitude of words."

15. Here is a yard measure, and here is some level
ground.

Now said to any boaster, when means of testing his
assertions are at hand; first said to a Marwat, who
was talking of some impossible jump he stated he
had done.

16. "When a man praises his own greatness, why does
he make himself equal to heroes ?

By doing so he shows he is none, as heroes never vaunt
their own deeds.

BEAYEEY.

Admiration for physical courage is as innate in a Pathan
as an Englishman. In a Pathan's eyes a brave man must
possess every virtue, but a coward can possess none. Though
the moral tone of the maxims collected under the above
heading is high and honourable to the people amongst whom
they are current, and I beheve most of them are so throughout
the whole of Eastern Afghanistan, yet, with all his gallantry
and talk about brave deeds, the Pathan has no knowledge of
"fair play,'' and would think an enemy, who practised it
towards him, a generous fool. So foreign is the idea comprised
in the above phrase to his mind, so difficult its conception

242 PA8HT0 PROVERBS TRANSLATED INTO ENGLISH.

even, that his language contains no equivalent expression,
and, though there is a word for treachery {tagi), still it ap-
pears to him in most cases merely a skilful taking advantage
of an enemy's mistake or weakness. Two instances of recent
occurrence will suffice to illustrate what 1 have now stated.
In June, 1870, when, as mentioned in Part I., Chapter lY., a
sepoy guard was butchered, the heads of the different Waziri
clans settled in the District were summoned into Edwardes-
dbad, and it was explained to them that the revolted clan had
committed an outrage of the blackest treachery. None of the
assembled chiefs would regard it in that light, but held that,
as the section was, or imagined itself to be, aggrieved, and had
made up its mind to rebel, the blow was well and nobly struck.
Again, in the summer campaign of 1873, between the Darwesh
Khel and Mashud Wazirs, a large party of the former suc-
ceeded in surprising some shepherds belonging to the latter,
and slaughtered them all, including a woman ; and the vic-
torious band, on their return to Bannu, exulted over their
cowardly deed, as if it had been a glorious feat of arms. Those
who think my remarks unfairly severe should call to mind
the incidents of 1841 in Kdbul.

1. On his forehead is light, whose sword tip is red
(with blood).

That is, he who has killed his man is a fine fellow. Good
looks and brave deeds accompany each other.

2. One is equal to one hundred, and one hundred to
(so much) earth.

One brave man is equal to one hundred cowards.

3. Either a brave man wields the sword, or one red
from grief {i.e. desperate).

4. When the wolf gets red, he becomes an ugly
customer.

Bannuchis say this of Wazirs, but its general application

PASIITO PROVERBS TRANSLATED INTO ENGLISH. 243

is that a bad man, whom one has punished or injured,
becomes all the more dangerous.

5. Shoes are tested on the feet ; a man in a row.

6. Against a sword assume a shield, against words a
bold front.

7. Desire a man's disposition, and a lion's heart.

8. The sword's fellowship is sweet.
One brave man admires another.

9. Look at a man's deeds, not whether he is tall or
short.

10. The sword is wielded through family.

That is, its use is almost natural to men of good family,
or descended from brave men.

11. To a true man his sickle is an Afghan knife.

12. May you rather die in fight, my son, than be dis-
graced before the enemy.

" 13. The tiger rends his prey, the jackal, too, benefits
by it.

The jackal is the tiger's attendant, and eats his leavings.
The meaning is that a strong man both maintains
himself and his dependents.

14. The load which the ass won't carry, you yourself
will carry.

When a brave man can't get assistance readily, he sets
to work and does without it.

15. I would rather be a childless mother, than that
you should run from the battle-field.

Said by a mother to her son.

16. Other brave men do not seize on the wealth of him
who binds on his arms.

244 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

17. Who passes through in one (case), becomes a lion
in another.

18. Who has the power to fight lays conference aside.

19. Although there are many roads, for men there is
only one {i.e, the straightest).

20. True men are not God, but are not without God.
That is, though not equal to God, yet receive help from Him.

21. The spectator is a great hero [Le, criticizes freely).

22. Though you are of the border, I am of the woods.
Means " I am as good a man as you.''

23. The clod does not miss the dock-eared dog.

Such dogs are the best fighters, and, when barking at
any one, approach so near him that a clod thrown
at them is sure to hit ; whereas, the common village
curs keep, when barking, at a respectful distance.
The application is that the more reckless of danger
a man is, the greater the chances of his getting hurts.

24. For a man, either a swift flight or a swift blow.
That is, either " discretion " in running away, " is the

better part of valour," or a sudden bold attack.

25. If there be not a leader, there won't be a crossing;
If there be not gold, there won't be Eed.

Until some man tries the depth and the bottom, whether
firm or a quicksand, it is impossible to say where
the ford is.

26. See a man all round, a dog of a fellow may be a
good swordsman.

When forming judgment as to a man's worth, do not

regard only one or two points, e.g, his skill with

the sword, but study him all round, and strike the
balance from the general result.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 245

27. The thorn which is sharp is so from its youth.
That is, a brave man was brave as a boy. "The child
is father of the man."

CLASS AND LOCAL.

The first named are the more numerous, and admirably
represent the narrowmindedness of Bannuchis and Marwats,
even when expressing their opinion on classes, distinct from
themselves, who live amongst them, or with whom they come
into daily contact. As might be expected, Hindoos and
'^ Hindkais " ^ are roundly abused, the former on account of
their religion and money - acquiring propensity, and the
latter because of their superior thrift and energy in cultivation.
Making allowance for the natural antipathy of a bigoted
Musalman towards a Hindoo, there is a good deal of truth
in what is said about him ; but, as far as I have observed, the
"Hindkais" are most unjustly vilified. Probably motives of
jealousy alone have warped the judgment of their former
Pathan masters about them. The estimation in which hill
men are held was, and is to some extent even now, correct
enough, but owing to Wazirs and Battannis having of late
years taken to agricultural pursuits, it will probably not con-
tinue to be so much longer.

The purely local sayings are very forcible, and contain much
sound observation and advice in a few short pithy sentences.

1. He is a Shiah's tomb, white outwardly, but black
inside.

Said of a plausible humbug, with a handsome exterior
and empty head. This is a Bannuchi metaphor.
Being bigoted Sunnis, Bannuchis never miss an
opportunity of vilifying Shiahs.

^ In the term " Hindkai," Aw&.ii and Jat cnltivators are generally meant, but in
a wider sense it includes all Musalmans who talk Hindi Punj^ibi, or some dialect
derived from it.

246 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

2. Though a Katak is a good horseman, still he is a
man of but one charge.

That is, like the French, they have great elan, hut soon
get disheartened. This is a Marwat proverb.

3. Friendship is good with every one, except a Khatak.
May the devil seize a Khatak.

A Khatak is here equivalent to a bad man. This saying
is attributed to Khushal Khan, a celebrated Khatak
chief, who lived in the reign of Aurangz^b, and who
had reason to curse the faithlessness of his country-
men.

4. The DharmsaPs pillar will not be without a Hin-
doo's loin cloth.

The allusion is to the custom of Hindoos, who, after
bathing, go direct to their dharmsal, or house of
worship, and, after changing their bathing drawers,
perform their devotions. Pathans laugh at the tight
fitting loin-cloths or drawers, worn by Hindoos, as
will be seen below, in No. 18. Here the meaning
is that a bad man has bad ways.

5. Who marries not an Isakki woman, deserves an
ass for a spouse.

The Isakki women are said to be very pretty. The tribe
compose one of the sections into which the Bannuchis
are divided.

6. The Moghal tyrannizes over the cultivator, and the
cultivator over the earth.

7. If a ^^Hindkai" cannot do you any harm, as he
goes along the road he will leave you a bad smell.

This is a Banniichi saying. Hindkais settled amongst
them are mostly Awans, and compose the ^^ ham-
sdyah '' class. At first they were entirely dependent

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 247

on their Pathan masters, and very submissive towards
them, but being better labourers, and more thrifty,
they gradually acquired land and increased in num-
bers, which, naturally enough, has prevented them
from being popular amongst the Bannuchis, or rather
Pathan Bannuchis, as "Hindkais'' are now, to all
intents and purposes, Bannuchis themselves, having
been settled from two to five or more generations
in the valley. Their old masters are fond of ascrib-
ing to them all those vices which we know they
themselves possess.

8. Though you duck a Hindkai in the water, his seat
will remain dry.

So they say in Egypt, " Cast him into the Nile, and he
will come up with a fish in his mouth." Means
that, do what you may, Hindkais are always lucky.

9. Kill not a black snake, but a black Jat.

In the word Jat the "Hindkai" in particular is meant,
but after him all those cultivators who talk any
dialect of Punj abi are included.

10. Who says of ^^ uha^'^ ^' pdni^'^'^ place his head under
a stone.

" tfha^^ is the Pashto for ^^pdni/' the Hindi word for
water. This is much the same as the last.

11. What is the Hindoo dance but to open and close
the hands ?

Said in derision of the slow measured movements of legs
and arms in the " nautch," a Pathan dance being
all life, hands and feet flying about in all directions
like Catherine wheels.

12. Fire and water are in common, but not so with
the Hindoo.

The Hindoo draws his own water, and cooks and eats

248 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

his food alone, both of which proceedings are con-
sidered to be comically stupid by a Pathan, who does
the reverse, and likes society at all times.

13. When a Hindoo becomes bankrupt, he looks up
bis old account-books.

To see whether there is any little outstanding item,
which, with interest added, would not assist him
in his difficulty.

14. The Hindoo's cooking circle is purified with dung.
The dung itself is stinking and unclean, yet the Hindoo

uses it as a purifier. Means that an unclean man,
attempt what he may, cannot cleanse himself.

15. A Sikh's origin is his hair.

Meaning that any low fellow can become a Sikh if he
lets his hair grow long.

16. If a Wazir makes an attack, he will expose his
naked back.

A Bannuchi proverb. A Wazir fights behind entrench-
ments, but not in the open; should he attempt to
charge he will, according to the proverb, have to
run away, defeated.

17. The threads of the cloth have concealed sense from
the weaver.

Owing to their occupation keeping them at home, and
their minds fixed on their threads, weavers are con-
sidered little better than idiots, and are, as a matter
of fact, as a class, remarkably unintelligent.

18. The use of the Hindoo's loin-cloth is for cutting
his person.

19. One hundred Dawaris (are not equal to) one stick.
Means that a man armed with a good cudgel would defeat

a hundred of them. Like the Bannuchis, the Da-
waris are looked down upon by Marwats and Wazirs.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 240

20. The Jadrans, the hill wolves, bring a fine on
Bannu.

The Jadrans, inhabitants of Shamal west of Khost (said
to be Karlanis, though often called by us Ghiljis),
come down in the cold months from their mountains
to Bannu, where they work as navvies, and return
in May with their earnings. They are splendid
workmen and inveterate beggars, and are said to
bring a fine on the country, owing to the amount
of money they carry away with them to their houses,
money honestly earned or begged, for they seldom if
ever steal or rob.

21. A Shiah's ablutions are not nullified by his pass-
ing wind.

Such an accident renders a Sunni unclean, consequently,
when it occurs, he has to perform his ablutions over
again before he can pray. The meaning is that
nothing will put a shameless man to the blush.

22. A bill man is no man.

By the dwellers in the plains he is looked on as a wild
beast.

23. Don't class ^^ SargaraV^ as grass, nor a bill man
as a human being.

This is like the preceding.

24. The drum was beating in the plain, and the
Battanni was dancing on the bill.

This is a Marwat saying, about their hill neighbours the
Battannis' stupidity. <

25. The Patban eats his enemy, the Hindoo his friend.
A Pathan thinks a Hindoo's love of money is so great,

that to gain a rupee he would cheat his own father
or mother if he could.

250 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

26. Peshawar flour won't be without ^^ jwdr^''^ a Kabul
woman won't be without a lover.

Peshawar flour is said to be generally adulterated, but
I do not know whether there is any truth in the
assertion or not. The latter part of the proverb is
well known to be true, and is mentioned by Burnes
in his '' Cabooir

27. Don't trust the Moghal's letters. Of the Moghal
first letters, then armies.

It is remarkable that proverbs, like this and No. 6, are
still current, having out-lived their occasion many
generations.

28. What is in deposit with a Hindoo, is in a grain-
safe.

It is pleasant to find one proverb even in praise of a
Hindoo, and here the praise is well deserved. The
Marwat Hindoos are alone referred to, this being
a Marwat saying.

29. One hundred Battannis eat one hundred sheep.
Said of men or families whose domestic economy is badly

regulated, the Battannis being very bad managers
in household concerns.

30. Get round a Pathan by softy coaxing him, but
take up a clod for a Hindkai.

That is, with a little conciliation, not bullying, a Pathan
will agree to anything, but a Hindkai requires
the reverse treatment. If in ^^Hindkais" we in-
clude the degenerate Pathans settled in Isakhel and
Mianwali, as well as all the miscellaneous '*Jat"
classes, the methods here laid down for working the
two-classes deserve attention, owing to their truth.

P ASH TO PROVERBS TRANSLATED INTO ENGLISH. 251

31. A dead Kundi is better than a live one.
Marwats look down on Kundis, though connected with

them, both being Lohanis. The saying arose owing
to a Kiindi having been killed by a Marwat, and the
murdered man's relations demanding an unusually
large sum as blood money, which was paid.

32. A Khatak is a hen ; if you seize him slowly he
sits down, if suddenly he clucks.

This is a Marwat saying, and means the Khataks are
cowards. The two tribes were old enemies, until the
increasing encroachments of the Wazirs, about fifty
years ago, gave them both full occupation, and
partially stopped their feuds.

33. Keep a Marwat to look after asses, his stomach
well filled, and his feet well rubbed (from hard exercise).

This is, of course a Khatak saying; tit for tat for the
last. If a Marwat taunts a Khatak for being a
coward, a Khatak can return the compliment by
calling his enemy only fit to attend asses, little
better than an ass himself.

34. If you want to live in peace, don't weigh the cats.
The origin of this saying is as follows. A Bannuchi

woman had a lover, to whom she gave all her
husband's store of ghiy and, when asked about its
disappearance, laid the blame on her cats, on which
the unreasonably suspicious husband said he would
weigh them. On that the indignant wife replied
as above. The moral is, I fancy, that one ought to
*'live and let live,'' wink at small irregularities, and
not be too particular in testing the truth of ex-
planations rendered by one's wife.

35. Karai was a thief, and the Mirakhel was his com-
panion.

252 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

The Mirakhel, though an honest man, was thought as
had as Karai, a famous thief, as he associated with
him ; the line of reasoning being, " Tell me with
whom you go, and I'll tell you what you are."

36. The Buran is proud by means of strange water.
The Buran is a torrent bed in Bannu, which gets most

of its supply of water, except on occasions of heavy
rain in the hills, from springs and the Kurm river.
The above is said of people who take credit to them-
selves for work done by others.

37. There is death in the toil of the traveller, his arm
becomes his pillow, his mouth gets full of dust. May
you not have to travel, my friend. When you become a
traveller, no one will give you a place (that is, no one
will help you).

Bannuchis and Marwats are great stay-at-homes.

38. Though pleasures become many, none will equal
milk.

This is a Marwat saying, a draught of fresh milk being
thought by such a simple people perfect nectar.

39. From their not being men, Bale became a chief.
When a weak man is appointed a village or parish head

man, the selection is thus criticized by the people
at large. Who Balo was is now forgotten.

40. Until he get over the small-pox, parents do not
count their child their own.

This proverb owes its origin to a time when small-pox
was much commoner than now.

41. An abandoned Gumal is better than a dead
brother.

This is a Pawindah proverb. The Gumal is the pass, or
rather torrent bed, by which the Pawindahs enter

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 253

British territory, and in the spring return to their
homes. During the passage they have to defend
themselves against the attacks of the Mahsuds and
Sulimdnkhels.

42. Had rice (cultivation) been easy, Manja would
have eaten it.

Manja was an enterprising Marwat, who, some forty years
ago, dug a small canal from a stream called the
Lorah, and attempted rice cultivation. As his canal
failed, he was ruined. The proverb is now said when
friends wish to dissuade a man from any difficult
undertaking.

43. The waters of Self, the wheaten cake of Marwat.
Sell, or Soheli, is a torrent bed near the village of Kundi,

in Derah Ismail Khan. Its water is said to be
very sweet and wholesome, and the wheat of Marwat
is considered very superior.

44. The day of Bannti, the night of Marwat.

The former is cool by day, owing to the country being
well irrigated, and the latter is cool by night, owing
to its being an open sandy country, and subject to
cooling southern breezes.

45. A sun-stricken man recovers, a moon-stricken
man does not.

rThis is a Marwat superstition. It is supposed that moon-
beams cause sickness and calamity, consequently
Marwats are averse to sleeping in them without a
covering over their faces. This and the preceding
eleven are of very local application, being only com-
mon amongst particular sections of the Bannuchis
and Marwats.

46. Niazis like rows.

The Niazis, now settled in Isdkhel, were forcibly expelled

254 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

from Marwat, by the Marwats, between two hundred
and fifty and three hundred years ago, and from
the date of expulsion until ten or fifteen years before
the annexation of the Punjab, were constantly fight-
ing with them.

47. He won't be a Dawari whose fringe is not greasy.
The inhabitants of the Dawar valley, a fertile, indepen-
dent tract in the hills, about two marches west of
Edwardesabad, are well off", and liberal in their
expenditure of ghi. They often anoint their guests
with gJiif and at the Eed festival their Maliks put
roasted fowls on their turbans, and let any one who

/ can carry them off". When a plot of land becomes

exhausted, they are said to sometimes kill a traveller
on it — the holier the man is, the better — and convert
the spot into a shrine, in the hopes that through it
a blessing will accrue, and the land become again
fertile. The application of the proverb is that a
man who has not the outward signs of wealth, will
not be wealthy.

48. Have you become Khan Mir Khan that you
muzzle a young camel's mouth ?

Khan Mir Khan was a tyrannical chief in Marwat, who
carried his brutality so far that he used to muzzle
young camels. No one since has ever done such a
thing. Above is said of a weak man, who attempts
to do something outrageous.

49. Though a Hindkai be your right arm, cut it off.
See above IN'os. 7, 8, and 9.

50. Go inside with a fan, outside with a blanket.
That is, begin sleeping inside your house while it is

still so hot that you require a punkah, i.e. about the
end of August ; and begin sleeping outside whilst

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 255

you still require a blanket, i.e. early in May. These
two rules embody the health code of all Marwats and
Bannuchis, if not of Pathans generally.

51. Jealousy ate up the mountain, taxes the plain.

This is an old expressive saying. In the hills, rivalries
and feuds ruined the people though they were free
and independent ; and in the plain, the heavy arbitrary
taxation imposed by the Government preceding our
own.

52. Though the army be one's father's, it is bad.
Means that a number of men, be they a regiment on the

march or a Deputy Commissioner's camp, wherever
they stop, are a nuisance, as they eat up everything
and do a lot of damage. This feeling is common
everywhere. There is a similar proverb in Hindi.

53. j^^/z^ won't become wood ;

A Bhangi Khel won't become a man.
Bang is the hemp plant. Bhangi Khels were formerly
great thieves.

54. Though your father was a Jat, you are Jatikin.
Meaning your father was a fellow of the baser sort, but

you — you are immeasurably more despicable. Pathans
look on Jats with the same lofty contempt with which
some Englishmen regard many of the native races —
say Bengalis.

55/ The full stomach speaks Persian.
Those who spoke Persian were formerly either fat priests
or " Uluma " (learned), or in Durrani times re-
presentatives of the ruling power who visited the
valley. All such were, compared with the inhabitants,
rich well-fed men, and consequently arrogant. The
meaning now is, that good feeding makes a man
proudful.

256 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

56. The diminisher of faith is lies, of mulberries
butter-milk.

Mulberries are ripe in Bannu in April and May, and as
the tree is common on every road, the fruit is very
plentiful. During the season the Bannuchis and
their village dogs even gorge their full, and drink
butter-milk afterwards to promote digestion. The
saying, as noted, is common, but silly.

CO-OPEEATIOIS'.

The maxim, "Union is Strength," is so generally admitted
to be a truism, even by the less intelligent classes of natives,
that were an observant agriculturist asked the secret of our
strength in India, he would reply, he supposed it was " ittafdk '^
and " intizam,^' two very expressive words, the former meaning
union or concord, the latter management or organization. Were
a thoughtful Pathan asked why his country was poor and torn
with domestic dissensions, he would tell you it was owing to
their want of the first of the above two requisites for strength,
without which the second cannot exist. Though the advantages
of co-operation are acknowledged, as well in the every-day
business of life as in matters which afiect the general weal,
no attempt to practise it in anything is made, — custom, want
of energy, and any special incentive, such as competition,
combining to prevent it.

1. "When they take their meals apart, their aims and
objects become separate.

That is, when men cease to eat together, which here means
dissolve partnership, they fall out.

2. What dust will rise from one horseman ?
Another like this is, "One horseman does not raise a dust-
cloud." Similarly we say, " One swallow makes not
a spring, nor one woodcock a winter."

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 257

3. The ox works on the strength of grass, and the
plough on the ox's neck.

4. If you and I agree, what is the lawyer wanted for?

5. Though a month be a unit, its days are many.
Said to remind a man that his greatness depends on the

support his friends give him.

6. One can be kept well by a hundred, not a hundred
by one.

7. You cannot clap with one hand alone.

That is, great results cannot be obtained without co-opera-
tion. Similar is, " One hand may wash the other, but
two the face."

8. When thatch huts are being run up, there is a
great hubbub.

That is, no great work can be done by one man unassisted
or quietly.

COWARDICE.

In this group, the man is held up to scorn who cries out
before he is hurt; who, like Falstaff, waxes brave after the
fight is over ; who uses his strength to crush his own kith and
kin ; and who, though armed to the teeth, yet calls out he is
defenceless. The term of abuse more likely than perhaps any
other to be answered by a Pathan with a blow is " nd mard"
" coward," literally *' unmanly," " impotent."

1. He had burnt his mouth with the porridge, and
was making death gasps.

Said of one who makes a fuss about nothing, or thinks him-
self, when slightly indisposed, at death's door.

2. When cowards obtained horses, they rode them first
against their own villages.

258 PA8HT0 PROVERBS TRANSLATED INTO ENGLISH.

That is, when such men have the means, they injure their
own people instead of an enemy.

3. "When the fight grew cold, the slave grew hot.

4. Cowards cause harm to brave men.

Thus a coward in a village may, through some wrong deed,
bring down a fine on the whole community.

5. A dog when surrounded turns tail, a man fights.
Here the dog means a coward.

6. Though an army be numerous, it is nothing with-
out a head.

7. When the friendless man passes beyond the deep
place, what is his fear ?

8. Since you have changed colour at a tale, don't go
to the fight.

9. The fox said he would rather suffer one hundred
hungers, than meet a dog's face.

10. Though you swoop down on chickens, 0 Kite !
you have not thereby become a hawk.

11. Neither the master was aware, nor the dog barking,
yet the thief ran away at nothing.

Means, a guilty "conscience does make cowards of us all."

12. Who to-day is disgraced, to-morrow will be lost.

13. The owner (is) alive, his property (is) inherited.
That is, though the rightful proprietor was alive, another

enjoyed his estate as if he were dead. Such cases
do occur.

14. With a sword under his arm, he wants a club.

15. ]N"either has a brave man a fault,
Nor a coward ignominy.

The latter being what he is, cannot feel shame. ^

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 259

1 6. The fakeer's ass died, and each village cur claimed
it.

The base will fight amongst themselves for what none of
them has any right to.

17. Fear and shame are father and son.

If a man is a coward he will soon be disgraced.

18. Lark ! at the first throw thon hast gone.

This is said of a faint-hearted man whom a small difficulty-
frightens. The lark is regarded as a particularly
timid bird.

CUSTOM.

Hindoos consider " the breach of custom is breach of all,"
and Pathans, though by no means servile followers of it, do not
readily break through its shackles, as the sayings here given,
which fairly represent public opinion, will demonstrate. On
the whole, however, except on subjects connected with their
religious belief, most Pathans are liberal-minded, and will
discard an old practice for a new, when convinced they will
gain by so doing.

1. Forsake your village, but not its ancient usages.

2. Innovations, through an old way (are best).
Though you introduce something new, stick to the old

procedure, so that the change may be less perceptible.

3. Wherever you live, you will observe their customs.
The meaning is not "Do in Rome as the Eomans do,"

but that if a man leave his home, he wiU, through
the force of circumstances, adopt the manners and
customs of those with whom he lives, which is to be
regretted. A Muhammadan in this District seldom
misses praying five times in the day, and always
does so in as pubHc a manner as he can; but once

260 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

well away from his own people, where he thinks no
tale-bearing eye is upon him, he forgets his beads and
his genuflexions.

4. Don't go on that road on which neither your father
nor your mother goes.

5. A different country, its customs different.
So we say, *' So many countries, so many customs."

6. Go with many, eat with many.

That is, don't be singular, do as others of your tribe do.

7. You have now followed a novelty, which neither
your father nor your grandfather knew.

A wrathful father is lecturing an erring son, and this
is the climax of his address.

8. Though the head should go, a habit goes not.
Habit is second nature, and so strong in a man that he

would lose his head rather than break off" from it.

9. One camp's migration draws another.

Said with reference to the force of example. When one
Pathan clan seeks a new home, temporary or per-
manent, others are sure to follow it.

DEATH.

Almost every thought here below expressed is familiar to
us ; for peoples who believe in a God and a future state of
reward and punishment have necessarily a similarity of ideas
on death. Christian and Musalman both feel that it is un-
pleasant to leave this beautiful world, and the ties that bind
them to it, but they know that the severance must come, and
reconcile themselves to the inevitable by the reflection that
an all-wise Grod pre-ordains for every man his span of life.
"While the former often lives and dies unhappily, racked

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 261

with doubts and fears as to the state of his soul, the latter
passes his life with mind at ease, never letting such thoughts
disturb him, and meets his end with cool indifference. The
reason is to be found in the different religious beliefs of the
two, which for the former is, in many material points, per-
plexing, incomprehensible, and inexplicable ; but for the latter,
simple, intelligible, and precise. Thus it is that on his death-
bed a believer in Islam has a lively assurance of salvation ;
but an ordinary Christian can have none such, unless possessed
of a vast amount of faith, which perhaps too often arises from
unwarranted self-satisfaction.

1. Though the grave be a jail, it is unavoidable for
the corpse.

This is from the Persian.

2. Death is certain, but a grave and a shroud are
doubtful.

This is from the Persian also.

3. "Who dies has lost.

So our " Death's day is doom's day."

4. When there is death there is no happiness.

5. Until a man is under the sod, he won't become
concealed.

6. Every one thinks his own grave too narrow.
Refers to man never being contented.

7. Death is not for the young, nor for the old (but
for all).

So our " Death devours lambs as well as sheep."

8. Until the one dies, the other won't be satisfied.

9. But for death on every one would be his own roof.

10. The dead wish the judgment day to be even sooner.
That is, when a man must go through a certain ordeal,

262 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

lie desires it as soon as possible, as anything is better
than suspense.

11. Asses can't be tethered in heaven.

Although there will be room to spare in heaven, it is for
men, not for asses.

12. I shall then call my mother good when she has
had a happy death-bed.

During his last moments the angels are supposed to show
the dying man his " *amdl ndtnah,'^ or " character-
book,'' after which he either dies peacefully or in
terror. The meaning is, that until a man is put to
the test his character cannot be gauged.

13. Even death is a covering for many.

14. Paradise is a good place, bnt the getting there is
by lacerating the heart.

That is, there is no pleasure without a corresponding
amount of pain. "No cross no crown."

15. Death on a full belly is better than a life of hunger.

16. My father died and his fever ended.
So our " Death settles all debts."

17. Don't die till death comes to you.
So our *' Never say die."

18. When he dies then only is a man lost (or beyond
hope).

Corresponding to our " While there is life there is hope."

19. The earth says, ^^If you are not a criminal don't
fear me."

That is, a good man should not fear death, for it "hath
nothing terrible in it but what life hath made so."

20. Priority is good in all things but death.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 263

21. "When the world is passing from me, 0 God !
give me not wealth.

Meaning, give it me now when I can enjoy it, not when
I am dying.

22. Mayest thou (God) not leave my children to
any one, nor any one's children to me.

That is, may I not die until my children are grown up
and ahle to take care of themselves.

23. Should you live one hundred years, at last you
must die, my love.

24. May God not even give a man a narrow grave.
Whether a man's grave be narrow or wide matters little ;

still, may God give a man a wide one, that is, plenty
of everything.

25. If you do not die of poverty, at last you will of
old age.

26. The fly said, "Had I died on the maiden's face, it
would not have been death."

That is, an honourable end deprives death of its sting.
The origin of the saying is said to be this : a fly
alighted on a girl's face, and the girl flipped it off
with her hand, and slightly hurt it, whereon another
fly condoled with his wounded brother, but was met
by the above gallant little reply.

27. A sleeper is brother of dead.

Shelley writes of " death and his brother sleep." To manj^
a Banniichi this saying has proved literally true, for
stabbing during sleep is the commonest form of
assassination practised in Bannu.

ENMITY.
Were a Pathan not a good hater and an unscrupulous

264 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

partisan, he would fail in two very marked cliaracteristics
of his race. Though all cannot afford the luxury of having
a blood feud, still, two cousins, being necessarily rivals, are
always at enmity, for a house not divided against itself is
a thing unknown.

1. A cousin's tooth breaks on a cousin's.
Cousins are generally rivals and enemies.

2. Though your enemy be a rope of reeds, call him a
serpent.

That is, do not despise an enemy, be he never so con-
temptible.

3. Who has fallen from the top of a high mountain

recovers ;

"Who has fallen from the heart's anguish recovers
not.
This is from Moolah Abdul Hamid.

4. A stone will not become soft, nor an enemy a friend.

5. Whilst he is little, play with him ; when grown up,
he is a cousin, fight with him.

Father and son often quarrel, the latter wishing the former
to give him his share of the inheritance. The story goes,
that Khushal Khan Khatak, when in confinement in
Hindustan, was offered his liberty by the Emperor
Aurangzeb, on a ransom of three thousand rupees, but
refused it, saying that, though he would have paid the
amount willingly a few years before, his son Bahram
was now grown up and conspiring against him. He
then repeated the above proverb to the Emperor.

6. If there were none, then all nine are my sons ; if
there was one, one even is bad.

The play of words here, as elsewhere, is lost in the transla-
tion. The meaning is, that if a man is not at enmity
with you, he is as your son.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 265

7. Speak good words to an enemy very softly ; gradu-
ally destroy him root and branch.

This is the precept which still guides Pathans in working
out revenge, or destroying an enemy. The Italians
say, " Wait time and place to act thy revenge, for it is
never well done in a hurry."

8. The master's food is being cooked, and the slave-
girPs back aches (from spite).

That is, the base cannot bear seeing others enjoy what they
themselves do not share in.

9. Kill a snake of course through an enemy.

If he kill it, you have one enemy the less ; if the snake kill
him; all the better for you. The Spaniards say, " Draw
the snake from its hole by another man's hand."

10. A Pathan's enmity is like a dung-fire.

That is, it smoulders and burns for a long time, and is not
easily quenched. The Italians say, "Revenge of one
hundred years old hath still its sucking teeth."

11. When a family becomes at variance, its whole
crops become black oats.

Black oats appear as a weed on poor land intermixed with
the wheat and barley.

12. When the one profits, the other's house is ruined.
This is a common saying amongst Bannuchis and Wazirs,

neither of whom can bear seeing a neighbour pros-
perous.

13. Whose son and brother have been murdered, who
has restrained his hand ?

Amongst Pathans the avenging of blood is regarded as a
sacred duty, or, as the Italians put it, ** A morsel
for God." Every family of note has its blood feud,
and every individual in it knows the exact number of

266 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

members of tlie hostile family wlio have to be killed
before the account, which may have been running for
generations, can be balanced, and a reconciliation
attempted. Sometimes a nominal settlement is effected
by the payment of blood-money, or so many young
girls for each murdered man, whose account has not
been closed by an equivalent murder. In the Frontier
Regiments it is by no means uncommon for a Pathan
soldier to cut his name, or take leave with the avowed
object of pursuing to the death his father's or other near
relative's murderer.

14. An enemy is a thorn in the qnilt.

The quilt is the only covering used in bed. An enemy, like
a thorn in it, must be got rid of.

15. The fellowship of thieves is sweet, but quarrels
ensue on division of the plunder.

16. Enmity with outsiders disappears, but not with
one's relations.

17. He (an enemy) will say sweet words to you, and
lead you into a pit.

18. When two fall out, a third gains by it.

So we say, " Two dogs fight for a bone, and the third runs
away with it."

19. The shelter of a tamarisk is (equal to) that of a
mountain for a man who fears not God.

The idea is, what restrains a man from sin is the fear of God.
Once that restraint is gone, the Godless man can go
on in his wickedness with little fear of detection and
punishment from his fellow-man.

20. When the village becomes two, it is good for
backbiters.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 267

21. Lending is the seed of enmity.

So we say, " He that doth lend doth lose a friend," and the
French, " Who lends to friends loses both."

22. The family, in which there is an informer, becomes
scattered.

The nearest approach to this, which occurs to me, is, " It is
an ill bird that soils its own nest."

23. That man will be your bane who enters not into
your thoughts.

An enemy springs up against a man from a quarter where
he least expected one.

24. Keep a cousin poor, but use him.

FAMILY.

Pathans are generally very exclusive, and great believers in
the maxim ^^ nohlesse ohlige.^^ Each petty tribe prides itself
on the purity of its descent from some possibly imaginary
ancestor, and each man in the tribe thinks himself as good as
his neighbour, for with all hisexclusiveness the Pathan is at heart
a rank republican. As, however, experience has taught him that
in every community there must be a responsible chief, a nobility
has arisen, and so long as the head of the family for the time
being, whose ancestor was originally elected to his leadership
for personal qualifications, is fairly capable, a ready obedience
is shown him in all matters in which by custom the tribe allows
him authority.

1. Don't expect good faith from a low-born man ;
Eeeds will never become sugar-cane.
This is a couplet from Abdul Hamid, an old Pashto poet,
few of whose poems have yet been printed.

268 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

2. If you do not marry a gentle woman, she will not
bear you a gentle son.

3. An 'Iraki horse shows his breed in dirty trappings.
The 'Irak here spoken of is a territory in the northern

portion of the Arabian peninsula, famous for its breed
of horses.

4. Though the slave be of gold, his back is of copper.

' That is, though a low-born man may have many good
qualities, he will not be thorough all through.

5. Where a low fellow eats, there he eases himself.

6. I am poor of crops, but not of good birth.

The poorer a man is, the more he prides himself on the
greatness of his ancestors, for decayed gentility is fond
of living in the past.

7. Don't expect a sweeper to be a true believer, even
should one hundred cycles of years go by.

8. From good parents a black calamity was born.

It does not follow that clever parents beget clever children,
and so on. The English proverb, " Many a good cow
hath but a bad calf," is similar.

9. The slave brings close to you his heel, the gentle-
man his ear.

Meaning a low fellow tries to gain his end by fighting and
force, but a gentleman by persuasion and courtesy.

10. At last the wolf's cub becomes a wolf.

An instance of "nature wiU out." There are pro-
verbs of similar meaning in Latin and Greek, as well
as in most living languages. In Latin one runs —
" Lupus pilum mutat, non mentem " (The wolf may
change his hair, but not his nature).

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 269

11. The thieving dog's pup may not be a thief yet,
but he will sniff about (for something to steal).

That is, a bad man's son will do wrong as soon as he gets
an opportunity. So we say, " What is bred in the
bone won't out of the flesh," and "nature will out."

PATE.

With the exception of the first, all under this head teach a
doctrine familiar to us as one of the canons of belief of all
Musalmans, namely, that whatever befalls a man was his
" destiny, " with which there is no striving. Though all
natives are fatalists, still I think the limits to which their
fatalism is supposed to lead are often misunderstood. It is
only the spiritless and disappointed who resign themselves to
their ^^Naszb,"' and ascribe all their failures in life to it ; but it
is not so with others, who hold, with most of ourselves, that,
though everything that occurs was fore- ordained, that is, that
Ood in his omniscience and prescience knew what would hap-
pen, still man is in a great measure a free agent, and " himself
can change or fix his fate." The first proverb, which is now a
household word to many, asserts this pretty plainly.

1. Destiny is a saddled ass, he goes wherever you lead
him.

This dictum is a contrast to those following it. He must
have been a bold man who first asserted it.

2. Though you go to Kabul, your appointed lot will
follow you there.

3. Man's lot is (fixed) from the creation, it is not
(attained) by force or competition.

4. Had your pen been in my hand, I would have
marked you " fortunate."

That is, I would have done so, had I at your birth had the
filling in of your destiny in the Book of Fate.

270 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

5. Without destiny food is difficult.

6. The inevitable laughs at man's schemes.
The same as our " Man proposes, God disposes."

7. The goat was fleeing from the wolf, and spent the
night in the butcher's house.

That is, he went " out of the frying-pan into the fire" in
trying to escape his fate.

8. I w^s escaping from the Earn, and fell on hard
work.

The story goes, that a Muhammadan king ordered a
Hindoo to repeat "Ram Ram" daily when attending
his person, but the Hindoo, thinking this tyranny,
absconded, and was captured and sold as a slave. The
meaning is the same as the last.

9. Were the whole world to turn physician, the cure
rests entirely with Fate.

10. There is no fleeing from one's lot, there is no
sharing it with another.

11. If the night is to be spent at home, it won't be in
the grave, and if in the grave, it won't be at home.

12. Let not the horseman say, ^* I shall not become a
footman," nor the footman, *^ I shall not become a horse-
man."

That is, let no man predict his own betterment or debase-
ment, for there is no saying what fate has in store for
him.

13. What God does will take place, nevertheless tie
your camel's knee tight.

So that the camel may not wander or be stolen. Though
God disposes all things, man must use his best en-

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 271

deavours to effect what he wants. The proverb is
adapted from the Persian, and is a very familiar one
amongst all. We say, ''God helps them that help
themselves."

14. If retching come on you by destiny, close your
teeth on it {i.e. accept it).

Meaning, be content whatever happens to you.

FRIENDSHIP.

The tone pervading most of the following is in general
pure and elevated, and has a decidedly English ring about
it. A man is not to be hasty in forming his friendships, but
being formed, he is to hold his friend's honour as his own, and
be willing to make any sacrifices for him, for " a world in pur-
chase for a friend is gain." The distinction between true, luke-
warm, and false friends is pointed out, and an occasional sly hit
is dealt at the not altogether disinterested affection of relations,
especially cousins and brothers, for each other.

1. Make a friend ; test him for a year : if he be proof,
embrace him cordially ; if not, cut his acquaintance.

Polonius, in Hamlet, gives his son Laertes much the same
advice in the lines beginning —
"The friends thou hast, and their adoption tried.
Grapple them to thy soul," etc., etc.

2. Who forms a low friendship will light a fire on his
own forehead.

That is, will harm himself. «

3. Pass by your acquaintance in the street ; forget his
appearance.

That is, do so when it is to your advantage to drop his ac-
quaintance.

272 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

4. Friends are serpents, they bite ;
Strangers are best : friends deceive.

The false friend is here referred to.

5. Mayest thou be damned, 0 blanket ! which art
neither for wind nor for rain.

The lukewarm friend is here spoken of.

6. Give good words to others, but good food to your
friend.

Be civil to all, but keep your substance for friends and
relations.

7. Let a man have a dear friend, though he be in a
foreign country.

8. A son is the heart, a brother the eye's pupil, a
grandson the bone's marrow.

This gives the three degrees of affection.

9. A son is from the heart, wealth from the liver ;
Wealth is dearer than a son.

10. Who speaks of his friend, speaks of himself.

A man's friends are reflectors of himself " Tell me with
whom you go, and I'll tell you what you are.''

11. The medicine for asking is giving.

A Spanish proverb runs, " When a friend asketh, there is
no to-morrow."

12. If you would keep friendship for your friend,
don't regard his faults.

Cassius spoke similarly to Brutus in Julius Caesar —
''A friend should bear a friend's infirmities."

13. The friend appears in hard times, not at big
dinners.

In most languages there are similar proverbs : thus in
English we have " A friend in need is a friend

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 273

indeed," and others : in Latin, ** Amicus certus in re
incerta cernitur."

14. When there was an earthquake, you would not
give me the staff, now give it to your mother.

This was the reply of a man to a false friend who had
refused him the loan of a stick when he required it,
and afterwards, when it was no longer wanted,
pressed it on him. It is now generally applied to
friends who fail in the hour of need.

15. Eear witness for God's sake, use a stick for a
friend's.

16. In what is fitting between you and me,
^ What matters distance or propinquity ?

17. It is well to have your ass tethered, if you have a
thief for a friend.

18. A friend will cause you to weep, an enemy to laugh.
That is, a true friend will tell you your faults, an enemy

will flatter you.

19. Don't say, ^^ 0 brother ! " to him who is not (the
son) of your mother.

120. I will be your sacrifice, when free from business.
That is, " business first, friendship afterwards."
21. Be either friendly or downright displeased.
22. 'Tis good to have a friend, though, he be a
ravenous dog.

The same occurs in Persian.

23. If I am good, it is owing to my friends.

24. The brother is not of use to the brother, but the
friend is to the friend.

274 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

Brothers are often at variance, consequently a man re-
quiring help should apply to his friend rather than to
his brother.

25. I was with you to your house, but not to the
grave.

This is a rebuff to a presuming friend who asks too much.

26. When the white cow licks the black, and the
black does not return the favour, may her mouth rot !
(literally " dry up").

This is sometimes applied in cases where a rich man seeks
a poor man's daughter in marriage, and his suit is
refused. Generally, it means that favours must be
reciprocated ; if not, the person obliged deserves all
manner of pains and penalties.

27. Lighten if you are going to lighten. When Bada
falls over the cliff, what will be the use of lightning ?

Bada, a Marwat, on a dark night is supposed to have thus
addressed the clouds. The meaning is, unless assist-
ance is timely, it is no use.

28. A cousin is he who in the morning sees your
household's state, and in the evening your hearth-fire
burning.

That is, he first looks to see what you have in your larder,
then drops in about dinner-time. This is not very
complimentary to the sincerity of a cousin's affection
for his kindred.

29. Friendship is good with the noble, not with the

base.

This is taken from the Persian.

30. A clever enemy is better than a stupid friend.

31. If your relation kill you, he will bury you in the
shade.

PA8HT0 PROVERBS TRANSLATED INTO ENGLISH. 275

That is, though you have a blood-feud with a relation and
he kill you, still he will see that your corpse gets a
decent burial, but another would not do so. " Blood
is thicker than water " after all.

32. The nail and the flesh about it do not separate.
Meaning, amongst other things, that relations stick by each

other.

33. Who disregards the advice of friends, will always
carry on his head a load of anxieties.

34. If you do not vex your own heart, you will not
make another's happy.

That is, you must put yourself to inconvenience if you wish
to be thought an obliging man.

35. Por a friend the Hindoo has eaten the flesh of a
cow.

The cow is a sacred animal amongst Hindoos. Meaning is,
that to serve a friend a man would do an unlawful act.

36. Though your cousin be an ass, don't throw your
leg over him.

That is, don't mount him, don^t bully him, as he has it in
his power to annoy you.

37. Though the maiden be black, may my house be a
sacrifice for her.

That is, a man will sacrifice his all for what he loves, be
the object insignificant or not. A corresponding pro-
verb in Syriac is, "I love my friend, though he be a
black slave."

38. My friend is black, but so is black molasses, which
is the best medicine for the wounded.

This is similar to the preceding proverb. Old black
molasses is given for spasms, coughs, and other

276 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

diseases, the cause of which is supposed to be an
internal cut or wound.

39. Be it gram, let it be with love.

That is, a small favour graciously bestowed is as a great
one.

40. A strange horse is ridden half a stage.

That is, being lent gratis, it will be a sorry mount. Refers
to a casual acquaintance, who is asked to do a service
before acquaintance has ripened into real friendship.

41. The heart is a unique thing when it becomes
vexed ; it is not a sheep to be slaughtered.

A man's affections are not to be trifled with ; he is not like
a sheep which you may slaughter and make an end of.

42. The man who knows you eats you; the dog who
knows you does not.

Many a false friend will live on you, eat you out of house
and home, but a dog, unclean though he be, is faithful
to you to the last.

43. A bear's friendship is to scratch and tear.

44. In friendship the composite bracelet always breaks.
The " tsulai " is a cheap and very brittle bracelet, made

up, I believe, of clay and wax, and consequently easily
broken. The meaning is, that friends must expect
to make small sacrifices for each other.

45. Would you look after yourself, cherish your friend ;
consider him not less than your brother.

46. Though you are an infidel, you are my liver.
The liver is here the centre of the affections. Eeligious

differences do not interfere with true friendship.

47. Two will become friends, if a third do not come
between.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 277

Our " Two are company, but three are none/' is somewhat
similar.

48. A friend wishes you well in body, a brother in
property (to which he hopes to succeed some day).

49. At a public entertainment even may your friend
be present.

That is, at an entertainment open to all, to which the
poorest and meanest go, may you find a friend, for a
friend is good under all circumstances.

50. Every one is a dear friend in prosperity (literally
^' a good day").

This is the same as the first line of the couplet :
"In time of prosperity friends will be plenty,
In time of adversity not one in the '' twenty."

51. If rain fall on you, drops will fall on me.
That is, a man's good fortune is that of his friends.

52. Who loves, labours.

Said originally of love, but in a wider sense of friendship.
Parallel is the Italian, " Love knows nothing of labour.''

53. One doubt your love for me ?

!N"o one has arrested Aha Sind (^^ father of waters,"
i.e, the Indus), with great dams.
Used to express unlimited trust.

54. Be intimate with a thief ; take care of your ox.
b Meaning he will steal it if he can, friend though he be ; for

a vicious man cannot be cured of his evil ways.

55. Some one said to the woman, ^' Your lover is
dead." She said, " Of which street ?"

Who is everybody's friend, is nobody's true friend.

56. Brotherly love is all very well, but let there be
some sort of account kept.

278 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

5 r. Until there be a rattle in the grain safe,
There is no use in going and coming.
That is, there is no object in intercourse, until one or both
can benefit from it.

GOD,

God is here represented as a Being, omnipotent and omni-
present, yet possessed of some human attributes, befriending
some, injuring others, prone to wrath, yet ready to be appeased,
watching over man's aflPairs, and determining the issue of all his
undertakings, yet leaving him to a certain extent a free agent ;
and man is everywhere reminded of his own feebleness and
dependence on God.

1. The man whom God disgraces is bitten by a dog
from the back of a camel.

The same occurs in Persian and in Hindustani. The
meaning is, that such a man meets with accidents from
quarters where he least expected to encounter them.

2. God gives green eyes to the man he makes not
handsome.

Dark eyes are admired, not light, A man with " green
eyes'' is any one with light greyish-coloured eyes, and
is looked upon as being marked by the finger of God for
misfortune. The Prophet is said to have called such a
man " a brother of the devil." Generally, the pro-
verb means, that unlucky men bear some outward
marks of their bad luck about them.

3. Whose house is exalted (by God) falls not.

4. The ring-dove has a God, as well as the hawk.

5. He eats food whom God may have fed, not he
whose mouth is large.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 279

6. To wash it is my duty, its acceptance depends on
God.

Originally said of a corpse by a washer of the dead.
Conveys the same meaning as our "Man proposes,
God disposes."

7. Livelihood is from God, not from Eozi.

8. God has made the miller ill-starred, for he took his
wages when the sacks were deposited with him.

He ought to take his wages after he has ground the grain,
and not, as is his custom, before.

9. When God does not do it, what can man do ?
So in Catalan, " l^o leaf moves but God wills it."

10. Man's face is from the effulgence of God.
Therefore be careful to show it honour. It is said by

Muhammadans that the angels made man's body, and
God his face.

11. God will remain, friends will not.

12. From cursing or blessing nothing results, God is

the doer :
If God does it not, what does cursing or blessing
do?

13. Though God is almighty, yet he does not send
rain from a clear sky.

14. Things are accomplished by God's acts, not by
the mouth of Moolahs.

15. When God destroys the ant, he gives it wings.
The idea is, that the ant, when supplied with wings, be-
comes puffed up with pride, flies away, and soon after
dies. So with man, when God wishes to punish him
he gives him the means of working his own destruc-
tion— wealth or pride, or something else.

280 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

16. To say ^' BismiUah^^ (in God's name) brings a
blessing, but not for jackal-hunting.

Meaning, it is right to invoke God's help in all honourable
undertakings, but not in every little insignificant
afiair like jackal-hunting. God's name may be used,
but not in vain.

17. The little one goes in trust on the big one, and
the big one in trust on God.

That is, however much man may look to fellow-man for
assistance, still, in the end, it is God who is the helper.

18. The thief says '' 0 God ! " and the householder
says "0 God!"

That is, all, good and bad alike, invoke His aid.

19. Kill my goats, and I'll kill your fast.

The grazier here addresses God, and threatens, in revenge
for the loss of his goats, to break his fast, at which he
supposes God will be vexed.

20. (God says) I will not bring on the night until I
arrange for the support of the poor man.

21. When God becomes a man's enemy, he (the man)
wanders from the law of the Prophet.

22. 0 man ! be not puffed up about yourself, God is
with every one.

23. The blind man entrusted his wife to God.
Means, when helpless, man looks to God for protection.

24. If God will, He preserves the kittens in the kiln-
ashes.

25. When Moula (God) gives not, what can Doula
give ?

The origin of the proverb is said to be this. A King

PA8HT0 PROVERBS TRANSLATED INTO ENGLISH. 281

• named Shdh-i-Doula was one day importuned for alms
by a blind beggar. Cbecking his horse, the king
threw him a coin, but another beggar, who had not
lost his sight, snatched it up. This happened several
times, until the king was provoked into exclaiming as
above.

GOOD LOOKS.

A Pathan's idea of personal beauty is much the same as our
own, except that, like the ladies of the present day, he has less
faith in nature unadorned being " adorned the most."

1. A true man has a roomy head, a clown (literally
" dog ") is large -footed.

A large head is considered a mark of gentle birth and in-
telligence amongst Pathans.

2. Man is handsome (honourable), but clothes double
his beauty (honour).

Corresponding to our "Fair feathers make fair fowls," also,
" God makes, but apparel shapes."

3. Beauty even requires pains.

4. Beauty goes not with a naked person.

5. A thin beard is fit for the razor.

Meaning, wear nothing which does not improve your per-
sonal appearance, practise nothing which detracts from
your character.

GOOD AND BAD LTJCK.

Whether Englishmen, as a rule, really believe in luck or not,
many of them often talk of it as if they did, and even allow
fancies about it to rule their actions. A race is seldom run.

282 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

a rubber of whist or game of cricket played, but one hears the
word freely used, with perhaps a very expressive epithet or two
prefixed to it. The term is more often applied in trifling than
in serious afiairs, and in the latter, where " bad luck " would be
inadequate to express the speaker's thought, the slang but
meaning words " hard lines " sometimes do duty. Muhamma-
dan ideas on the subject are very similar to the above. Whilst
fate or destiny rules the great issues of life, in the causation of
which man may be passive, good or bad luck, arising from some
concurrence of apparently but not really accidental circum-
stances, befalls him every day in all he does ; but he must be an
active agent in contributing to his own good or bad fortune.

1. When the unlucky began to keep the Eamzan, the
days even became long.

That is, the month for fasting fell in the hot weather, when
days are long and nights short.

2. I am better blind than with green eyes.
That is, than stamped unfortunate.

3. An unlucky wretch won't do his own work, but
catches small birds.

That is, spends his time in trifling, and then blames his
bad luck as the cause of his bad success in life.

4. The thief was strong, so was his good luck.

Good luck is a requisite for success in all trades, even in
a thief's. We say, " Give a man luck, and throw him
into the sea."

5. Water falls on water.

Fortune is propitious to those already fortunate. " Much
would have more," and generally gets it too.

6. A widow had two oxen, one would not come inside,
and the other would not go outside.

The widow, whose first misfortune was the loss of her
husband, here typifies an ill-starred man.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 283

7. As soon as the widow had a son born to her, sick-
ness entered the village.

Her bad luck was proved when her husband died, and it
followed her when her posthumous son was born, for
he also died.

8. Good fortune is from the field or from the head.
That is, from much land or many men. This was

originally an Eusofzai proverb.

9. The boat goes with luck.

This is very common. When one wishes another ill luck,
the expression often used is, ^^herdi de wdwrahy^ "May
your boat upset." In Punjabi a similar saying is
common, " heri hudiy^ i.e. " boat (is) old," to express
bad luck.

10. A thunder-bolt everywhere falls on the unlucky
man's house.

11. The ill-starred wretch is poor both here and in
Hindustan.

Hindustan is looked upon by Pathans as so wealthy a
country, that, with ordinary luck, a man going there
is sure to make his fortune.

12. When an unlucky man runs, he falls on his face.
The Germans say similarly, " He would fall on bis back

and break his nose."

13. The unlucky man's case is with the Kazi.

That is, he has a dispute on some question of law with the
expounder of law himself, and therefore is sure to lose.

14. What is done untimely is unlucky.
The same occurs in Persian.

15. To him whose days become crooked (unlucky), his
own goats become causes of misfortune.

284 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

" May your day be crooked," is a common and very strong
curse.

16. One man may equal another (in all respects), ex-
cept in good luck.

17. "Whose luck is friendly, his house is a bazaar;
whose luck is hostile, his house is empty.

That is, if a man is in luck, his house is as well stocked as
a bazaar is.

18. Are one hundred days on the throne or one hour's
luck to be preferred ? No, one hour's luck.

The above is said to have been Humdyun's answer to a
courtier on his recovering Delhi. When he had the
throne but no luck, he lost it ; and when his luck
changed, he was not long in recovering it.

19. One unlucky moment (entails) one hundred years
of misery.

20. Mayest thou (God) not give a poor wretch nails to
scratch himself with.

As he would do himself and others harm with them.

21. Mayest thou (God) not give a poor wretch a goat
to catch hold of by the legs.

Their legs are held when they are being milked. An
unlucky wretch would torture the animal. The wish
in this and the last is the same. A poor wretch, if
given a little power, will abuse it ; hence God is im-
plored not to give him any. It is a fact all over the
world, that the lower a man's original status, the
greater tyrant he becomes when placed in power.

22. When God is hostile to a man, he has to attend
calls of nature in vain.

This is a Marwat saying, and Marwats, though rain with
them is always a blessing, dislike being out in it as

PASUTO PROVERBS TRANSLATED INTO ENGLISH. 285

much as other natives. The meaning is that good
fortune never befalls an unlucky man without some
alloy to remind him what he is.

23. Where is the sickle, and where the shin,
Were it not for the bad luck of the reaper ?

The two ought to be far enough apart in reaping, but oc-
casionally some unlucky reaper cuts himself when at
work.

24. When the master is in bad luck, the watch-dog
will be half asleep.

25. An unlucky fool gets into scrapes, a knowing man
profits by them.

26. This being a rabbit warren, and this a camel man's
stick, one day they will meet.

The rabbit and hare are regarded as unlucky, and sooner
or later meet a violent death.

27. The orphan kept fast all day, and broke it at even-
tide on dung.

He thus lost the good derived from fasting.

GOODNESS AND WICKEDNESS.

This is a rather miscellaneous group, without one clear lead-
ing idea running through it. Such as it is, it seems to teach
that virtue consists of honesty and singleness of aim, which
being acted up to, will render a man of good repute happy and
fearless in disposition. On the contrary, if a man's purpose
be bad, so will be his actions, and once he gives himself up to
vice, he becomes shameless and hardened. Amongst the sayings
are a few familiar sounding precepts, admonitions to man to
follow what is good and eschew what is evil, for ia such a case
virtue will prove " its own reward."

286 PA8HT0 PROVERBS TRANSLATED INTO ENGLISH.

1. In bad things be slow, in good quick.

2. What fear of the fire has pure gold ?
The same occurs in Persian.

3. Islam is under a sword.

As the propagation of Islam, the Muhammadan faith, is
by the sword, and that faith is regarded as the only
true one, so all good things must be advanced by force,
the heart of man being so desperately wicked as to
refuse their acceptance, except when under the in-
fluence of fear.

4. He will not be a Sayad, and if he be, he will not be
a Sunni ; and if he be, there will not be another like
him.

5. If you do wrong you will sooner or later repent it.
" Honesty is the best policy " after aU.

6. That man is good towards you who holds you good.
That is, regard as friendly those who speak well of, and

act well towards, you.

7. Be upright, and recline at ease.

8. He is good who has a reputation for goodness.
" Common fame is seldom to blame " in such a case.

9. Through a kindly disposition strangers become your

own;
XJmar's disposition is bad, his own become strangers
to him.

10. A man is handsome according to his disposition.
In appearance even the bitter melon is handsome.

11. Turn your face to virtue, and your back to vice.

12. Be clean-handed, fall down on the bare plain ; no
one has taken away anything from bare ground.

PASHTO PROVERBS TRANSLATED INTO ENGLISH, 287

Meaning, be yourself honest, and let your work be honest,
and no one can find fault with you. It is also said in
reference to poverty, meaning that the pauper ought
to console himself with the reflection that no one will
vex him.

13. Who desires loss to his tribe, will make it his
own.

14. Whose purpose becomes bad, his conduct becomes
bad.

15. ]^either do a libertine's eyes rest, nor a thief's
hands.

16. I recognize thee well, 0 black sheep ! that thy tail
is white.

17. When the night gets dark, the wicked become
alert.

18. Who goes about bad, falls badly.

Meaning, that an evil-doer gets caught at last, and severely
punished.

19. Some one said to a low beast of a fellow, "Why
do people call you a pig?" He said, " They are all my
brothers, and are cracking jokes at me."

Said of a shameless man who glories in his had name.

20. May you not eat that lark which will rise up in
your throat {Le, make you sick).

That is, be careful of speech, so that you may never have
occasion to eat your words.

21. The kid's bleating is the wolf's laughter.

22. Eozi died, Umar was ruined.

Umar killed Rozi for his wealth, but had to flee to the
hills. So when a bad man gains his ends, he often finds
himself undone.

288 P ASH TO PEO VERBS TRANSLATED INTO ENGLISH.

23. Who gives his name to the village has one quali-
fication more than others.

8uck a man will be more mindful of his reputation than
others, on the principle that " noblesse obliged

24. Wherever gold is, there it is fully valued.
A good man is respected everywhere.

25. What is white shines best amidst black.

A good man shows best amongst the bad, a candle in dark-
ness, Kke "a good deed in a naughty world."

26. Evil is neither from the earth nor from the heavens,
but from one's own tongue.

27. The seed (reward) of goodness is evil.

This is probably of Persian origin, but is very common.

28. When the elephant was alive, he was worth a lac;
when he died, two lacs.

Might be said of works which are profitable as they are,
and found to be doubly so, when a new system of
management is introduced ; also of good men, whose
names remain after death.

29. Who eats not eats the stick.

This is contrary to our proverb, that *' honesty is the best
policy ;" for it means that unless a man is dishonest,
he will in life's battle suffer for it.

HASTE KMy DELIBERATION.

It is often said that, judging from their manner of life and
their lazy, apathetic way of doing business, natives can have no
idea of the value of time ; and the enervating effects of a tropical
climate on the constitution are ascribed as the cause. There
are, however, other causes to which perhaps full weight has not
been allowed, namely, the paralysing-of-energy consequences

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 289

which custom has on the mind, and the feeling, common to all
Musalmans, that life in this world is but a short stage in the
journey to a better, from which arises the conviction, that
"getting along" is all that is required or desirable here. It
cannot, therefore, be a subject for surprise that all Eastern
proverbs inculcate patience and deliberation as cardinal virtues,
and the proverbs below — with the teaching of which it is im-
possible to find fault — are no exception to the general rule.
It must be remembered that the above remarks apply with less
force to Pathans than any other class, for their energies and
impulses are sometimes over-exuberant, and require restraint
rather than encouragement.

1. He takes off his clothes before he reaches the water.
Said of the over- precipitate man.

2. What is (postponed) for a year, is (postponed) on
God.

" Slow help is no help " conveys the same thought.

3. Deliberation is Godly, precipitancy Devilish.

The same occurs in Persian, and probably in most other
languages.

4. A pilgrimage to Mecca is accomplished with patience.
Meaning, that patience is a requisite in great undertakings.

The proverb is not literally true now, owing to the
introduction of railways and steam-boats.

5. The bitch is in a hurry only to produce blind pups.
Similar to the first in application. It is commonly

believed that if a bitch would take more time in
gestation, her pups would be born with their eyes
open. " Haste makes waste."

6. He was so patient that the kids grew up, and so
impatient that he would not wait until their lungs were
cooked.

The lungs might have been cooked in a few minutes, not re-

290 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

quiring much fire. The above is said of men who possess
a great deal of patience, yet fail in the supreme
moment.

7. He who has patience wins.

8. The good man has long-suffering, the bad strikes.

9. Why fear ? Milk even in good time becomes curds.
If so, you will gaiu your object in time, so don't be down-
cast.

10. When the garden was ready, the gardener went
off.

That is, on the point of success a non-persevering man
gives in.

11. Patience is bitter, but bears sweet fruit.
The same is in Persian.

12. He had not learned his A,B, C, but "lam," "zer,''
" le."

That is, before he could repeat the alphabet, he was learn-
ing words of two letters, or, as we say, "tried to
run before he could walk."

13. Don't get drowned without water.

14. The Pathan boy and his brother, taking a short
cut, fell over the cliff.

This saying, now proverbial, must have arisen from an
accident such as that described. We say, "Highways
are shorter than byways." The illustration that Grod
took six days to make the world when he could have
made it in as many moments, is often used by Mu-
hammadans as an argument in favour of slowness or
deliberation.

15. Delay is worse than death.

By " delay," " hope deferred " is meant.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 291

16. Though the black stone becomes in process of
time a ruby ; make it not a ruby, 0 God ! through the
heart's anguish.

It is said that the ruby is formed, after centuries of slow-
transmutation, out of a certain black stone. The
meaning is, that if God wishes to benefit a man, let
Him do it quickly or not at all, for delay " maketh
the heart sick."

17. The cow had not been slaughtered, yet he had put
the soup-tureen on his head for it.

This is clumsily put, compared to our " Catch your hare
before you skin it," or, " Don*t count your chickens
before they are hatched."

HOME.

Every native is strongly attached to his birthplace, and
Pathans are particularly so, as in the families of most of them
a few paternal acres are to be found, to which, when absent
from home, their memory fondly clings, and in the preservation
of which they are ready to shed their life's blood. The youth
of some of their tribes take service under us freely, but in many
the custom does not obtain, home feeling and ties being too
strong to admit of it. In this District, Bhangi Khel Khataks
belong to the former class, Marwats and Bannuchis to the
latter, hundreds of whose old men have never yet been five
miles from their villages. Wazirs, too, are not to be found in
the native army, in which the restraints of discipline would be
hateful to their wild savage nature.

1. However much you wander, at last your place is
Dingnan.

Dingnan is, I am told, a village near Jelalabad, and here
means *'home" or "native place."

292 P ASH TO PROVERBS TRANSLATED INTO ENGLISH.

2. Every one is a king in his native place.
That is, is happy.

3. To every one his home is Cashmere.
Corresponding to our "Home is home, be it never so

homely," and "East or "West, home is best."

4. Borrow one hundred rupees, and spend the winter
nights at home.

5. When your father was alive was the time to recline
at your ease ; now it is to put your head anywhere.

Originally said by a widow to her boy, this is now
repeated by Pathans to encourage themselves when
they have to undertake a journey.

6. A journey is a dire calamity.

7. Though a man be a king in his own house, outside
it he is but a poor fellow.

High Indian officials, when at home in London on fur-
lough, soon learn the meaning of this. There the
Governor of a Province descends to being the occupant
of the drawing-room flat of a lodging.

HONOUE Am) SHAME.

It is difficult to define a Pathan's conception of what his
"honour" is ; but to us it indicates little more than his success-
fully concealing from the world things done in his family, which, if
known, custom would condemn as dishonourable, as, for instance,
selling his daughter to her husband ; for so long as no expos6
takes place, his conscience pricks him very little about his dirty
actions. It is remarkable that the, to us, most contemptible
class in the District, the Bannuchis, is the one above all others
which is perpetually harping about their "honour"; while the
poor simple Marwats, who really possess some of this desirable

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 293

quality in our sense of the word, use the term comparatively
seldom.

A case occurred the other day which well illustrates a native's
notion about his precious '^'izzat" (honour). Three or four
years ago an aged chief married, or rather bought, a young
Marwat girl — an eighth wife — and confined her in his woman-
pen, sometimes called harem, where she lived happily enough
perhaps, carrying on an intrigue with a young and handsome
cousin of her husband. Unfortunately the two lovers eloped
one morning, and all the native world wagged its tongue at the
scandal, and agreed with the old chief that his " honour " was
lost, and that nothing remained for him but to wash it clean
again in the blood of the abductor, or go on a pilgrimage to
Mecca. Now, had the lovers been content with stolen inter-
views, and even had the lady presented her ancient lord with a
son, the old man would have winked at everything, indeed been
even gratified at this last proof of his wife's afiection for him,
and held up his head as high as he did when a lusty young
fellow forty years ago.

1. May my friend be shameless, ere I be so towards
him.

2. Amongst the honourable a man (becomes) honour-

able;
Amongst the base, base.

3. The river cannot be dried up with a cup.

Said of a good man, whose character cannot be taken away
by the attacks of his enemies ; or of a strong man,
who can afibrd to laugh at the puny efibrts of his
enemies to weaken his power.

4. If a dog barks at the caravan, does it lose its num-
bers owing to it ?

Of similar application to the last.

5. The river is not polluted by a dog's mouth.

294 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

6. Mayest thou (God) kill me at a hundred men's
hands, but not make me in fault towards one.

This is somewhat equivalent in application to the maxim
" Death before dishonour."

7. Is honour or wealth the better ? No, honour is the
better.

8. A black sweeper is good, if honourable.

9. Cause me to lose, take my life,

10. Look to a man's word, a field's out-turn, a woman's
beauty.

11. Don't put hands on my blanket, and I won't put
hands on your shawl.

Said by a poor man to a great, to remind him that, though
differing in station, they are equal in honour.

12. The river does not become muddy by a stone
(thrown into it).

13. Die for that man's honour whose name you take.
That is, sacrifice your life in defence of the honour of a

friend.

14. Though the head be large, it even requires a turban.
A large head is considered a mark of good breeding. The

meaning is that an honourable man ought not to rest
content, but strive to obtain more honour.

15. A Fakeer sometimes throws his rags into the fire
on account of a louse.

His rags were his all, yet as a louse being found amongst
them was a reproach to him, he cast them from him.
Means that a man sometimes half ruins himself to
save his honour.

16. Kill a man, don't throw dirt at him.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 295

17. When a man becomes scald-headed, he becomes
dishonoured.

18. What is beaten, what is killed ?

Meaning, that one is as bad as the other, your honour
being gone.

19. To make yourself equal to your kinsman wear
white clothes.

That is, regardless of the expense, spend as much as he
does, and keep up the honour of your side of the house.

20. When a man feels no shame about his own sister,
what scruples will he have about another man's ?

One who is careless about his own honour won't regard
another's.

21. Enough, 0 Shamak ! you have stamped it (as
your own composition) at the end.

It is the custom for the poet to record his own name, with
some complimentary remark to himself, in the last
couplet of each poem. Shamak was a small poet who
earned for himself a considerable reputation, until his
plagiarisms were detected, by thus inserting his own
name in the verses of others and passing them off as
his own compositions. The above is now said in cases
where the man who puts the finishing touch to a work
reaps all the credit of it.

22. There was a man who placed dirt in a mosque,
and was called '* mosque-defiler."

The meaning is, that any one, however unknown he may
be, can make himself notorious by doing a wicked act.

23. A crime makes a small man great {i,e, notorious).

24. When the minstrel is dancing to the drum, what
shame has he ?

296 PAISHTO PROVERBS TRANSLATED INTO ENGLISH.

That is, a man's modesty disappears after he has begun
to do something he was feeling shy about, and become
interested in it.

25. Some one asked the sweeper of whom he was
afraidj and he said, " Of my fellow-sweeper."

26. Oh, that you would sacrifice my wealth for my
head, and my head for my honour.

27. To a pig its very name is fire (destruction).
Applicable in same way as " Give a dog a bad name and

hang him."

28. May my (debt) be on a lion, may a jackal's not
be on me.

Better have dealings with the noble, though powerful,
than with the base, though weak.

29. The goat even when she lies down scratches clean
her resting place.

Said to a low, dirty fellow, to shame him into some regard
for outward decencies.

HUSBANDRY, WEATHER, AND HEALTH.

This collection, to which Marwat is the chief contributor, is
very complete, and may be accepted as embodying, in a very
condensed form, the deliberate opinion of the agricultural popu-
lation, formed after long years of observation, on the occupation
of their lives, the influences which bear on it, and the hopes
and fears to which such an occupation gives rise. The majority
of the maxims, as might be expected, relate to husbandry, of
which a portion are the canons which regulate the industrious
farmer's operations a-field. The Wazir, having only lately
taken to agricultural pursuits, and the Banniichi, having water
in abundance flowing through every field, have had as yet little
occasion to rouse their minds from their natural lethargy on

PASUTO PROVERBS TRANSLATED INTO ENGLISH. 297

this subject. With the latter every process has already been
thoroughly determined for him by custom, and as the vicissitudes
of the seasons affect irrigated lands but little, he has been
taught by long experience to forecast, with a fair amount of
certainty and confidence, the result of every operation, from the
preliminary turning over of the soil to the yield per acre of
each class of crop. Hence it is that nothing has yet awakened
him into thinking on such matters for himself. As well ask him
why Spring succeeds Winter, as why he expects his seed will
produce a heavy crop. His answer to either query would be,
'' Of course it will, because it always does."

But it is not so with the cultivator of unirrigated lands.
To him each revolving month brings no dull round of certainty
or sameness, but a constant succession of cares and anxieties;
for the annual rainfall,^ on which the life of man and beast
depends, is always scanty and often unseasonable, and rain or
no rain,- crop or no crop, a generous but rule-bound Govern-
ment, owing to an inelastic revenue system, exacts from him a
uniform rate of land-tax. Hence it is that the ups and downs
of prosperity and adversity startle the Marwat out of himself,
compelling him to think on his condition ; and his thoughts and
conclusions about it, clothed in simple and truthful language,
and handed down, like heirlooms, from father to son, cannot
fail to fill our hearts with sympathy for him.

1. Have you cultivated your low lands, that your high
have remained over ?

This is the question which was put to a farmer who was
regretting that he had not cultivated his high-lying
fields, though his low-lying lands were also unculti-
vated. Now said in warning to a man not to attempt
difficult work, until he has mastered what is easy.

2. It is better settled during ploughing, than at the
grain-heap.

^ Averaging between six and seven inches.

298 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

That is, questions as to shares should be settled then, for
if left over until the grain has been threshed, quarrels
will arise. Terras of partnership should be fixed
when business is commenced, not after the yentures
have been made, and either profit or loss is being
reaped from them.

3. The gleaners began to wrangle together over strange
stubble.

Said of persons who quarrel over things not their own,
instead of each taking gratefully what he received.

4. If you break up the clods with the spade, you will
be well clothed; if not, you will go with the back of
your head and neck uncovered.

This is a Banniichi proverb, and means that, if you wish to
get full profit from your land, you must labour hard
on it. The Banniichis in many parishes do not use
the plough, which is of very light structure, and un-
fitted for doing more than scratching their stiff clayey
soil. In its stead they dig with a large heart-shaped
spade, worked by two men, one on either side. Like
us, they recognize that the most important part of the
body to protect from the sun's rays is the back of the
head and neck.

6. "When you fixed your hopes in the soil, you lost your
seed in it.

This is also a Banntichi proverb, and means that after
sowing, the cultivator must not expect the soil to do
everything else. Unless he attends to weeding and
irrigation, his seed will be lost.

6. Dig for one hundred days, irrigate for one.
Meaning, watering your fields, without plenty of hard work

as well on them, is useless.

7. You trusted a dyke, and it destroyed your trust.

P ASH TO PROVERBS TRANSLATED INTO ENGLISH. 299

Meaning, you banked up your field all round, turned on
the water, and did no more. Consequently, the water
burst your dykes. Don't place confidence in unstable
things, but knowing their weakness watch over them
carefully.

8. "When Canopus arises, he will make clothes for
every one.

About the time he appears cotton and other autumn crops
commence ripening, from which the cultivator will
either be able to weave, or procure clothing for
himself.

9. Eeaping is not done above the closed hand.

The crops are cut below the place which the hand grasps.
The meaning is, that there is a right and a wrong way of
working, and unless you practise the former you will
labour in vain.

10. Though the measure be concealed, it will be ap-
parent at the grain-heap.

That is, though the capacity of the wooden measure be un-
known, it will be discovered when tested. Until a
man or article is put to actual trial, it is difficult to
form a correct opinion on his or its worth.

11. Sown in Poll is no go.

Seed sown after December 15th seldom comes to maturity.

12. "Whose hopes are in his crops, remains out on the
plain.

The meaning is that such a man forsakes the ease and
comfort of his home, and roughs it in the open beside
his fields at a distance from his village. This and the
following thirty-eight are Marwat proverbs.

13. The reaper who is not hearty in his work sharpens
his sickle on a clod.

300 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

Corresponds to our " A bad workman finds fault with his
tools."

14. Who looks after his crops himself, if it were milk
it would all become ghi.

That is, such a man reaps double profit, for "as the man is
worth his land is worth."

15. The earliest sown crops stand np like the bustard,
the latest sown spring up ; their owner weeps.

In a fair season the earliest sown crops are always the
heaviest.

] 6. Collect water, store hdjra.
Make your dams and your dykes, and you secure a good
hdjra crop. Bdjra (a millet) requires twice or three
times as much water as wheat.

17. Sons are (good) if born to a man when young,
and wheat is (good) if sown early.

18. Who does not break up old waste, handles not cash.
A virgin soil, when properly cleared, is the richest.

19. When there is drought on the Thai, irrigated land
yields twofold.

This is said to be literally true, but the meaning seems to
be that when Thai lands (that is, lands depending on
rain-water alone) sufier from drought, irrigated lands,
owing to rise in prices, are doubly profitable.

20. When there is plenty on the Thai, there is nothing
on irrigated lands.

That is, prices fall so much, that the return on the latter is
small.

21. When you put your trust in God, you produced
your seed.

That is, you secured a return for the seed you sowed.

f^ASHTO PROVERBS TRANSLATED INTO ENGLISH. 301

22. Land drill-sown is (like) a foray on camels ; land
hand-sown is (like) a foray on goats.

In the light soils of Marwat drill-sowing is always prac-
tised, as otherwise the seed would not be placed deep
enough, and would also be liable to be blown away. It
is, therefore, as much more profitable over broadcast
sowing as is a successful foray on camels over one on
goats.

23. Irrigated lands will fill your stomach ; unirrigated
lands will mount you on horseback.

Wheat grown on " bar dm " (unirrigated) soil is much
superior in taste and nutritious qualities to that
grown on irrigated lands. The latter always sells at
about one-seventh cheaper than the former.

24. Sow wheat through an enemy, ^^hdj'ra^^ through
a friend.

That is, sow wheat thick, as an enemy would to waste your
grain, and " bdjra " (a millet) thin, as a friend would
to save it.

25. If you fill the soil (with seed), it will fill you ; if
you leave it hungry, it will leave you hungry.

That is, if you wish for good crops, don't stint the seed.

26. Under a defeat, go, sow seed.
However distressed you may be, sow your seed.

27. The whole year you wrangled, so one ox trod out
your corn.

28. When Katik commences, calamity falls on the
soil-moisture.

The month of Katik begins about October 15th, and
with it the level of the soil- moisture, which is a
peculiar feature in the sandy portions of Marwat,
begins to sink lower.

302 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

29. Assu is gain, Assu is loss.

The month of Assu, which begins about September 15th, is
one of hope and fear for the farmer : of hope, because
if the soil be sufficiently moistened by rain, he pushes
on his Spring crop sowings in it, and may expect a
good harvest, the earliest sowings generally giving
the heaviest out-turn ; and of fear, because should the
month slip by and nothing be done owing to a want
of rain and moisture, his chances are small. The
rainfall in October and November is scanty, if any.

30. Not always is rain, not always are sons.

The advent of both, though anxiously looked for, is un-
certain.

31. Summer rains are at the door, April showers in
the hills.

The former are general and heavy, the latter partial and
heaviest in the hills.

32. When the Hindoos throw their broken pitchers
(into the river), the time for autumn sowings is slipping
away.

This alludes to an old custom amongst the Marwat Hindoos,
the origin of which I cannot discover, according to
which they, up to near the end of November, after
putting a little earth on pieces of broken pottery, sow
seven sorts of grain called ^'SafandJ" in it, and on
their germinating, throw the pieces into the Gambila
or Kiirm.

33. '^ Furrow," *^ furrow," in trust on God.

That is, the furrow is ploughed in trust on God. "When
ploughing the ploughman keeps on calling to his oxen
" Kila" (furrow), to encourage them to go straight.
There is a Spanish proverb, the translation of which

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 303

is, " He who sows his land trusts in God," whicli is
very similar to the above.

34. Gain is from offspring, or from the plough.

This is a very old saying, but has lost much of its force
now, as it does not follow that a man rich in sons
should be rich in land. Formerly all land was held
in common, and periodically divided, each living
member of a community receiving a share. Conse-
quently the man with the largest family received most
land.

35. Thai cultivation is (like) a Hindoo's beard.

That is, uncertain ; for a Hindoo shaves his beard, except
one patch on the crown, whenever a near relation dies.

36. Cultivating irrigated lands is (like) licking one's
fingers.

That is, the out-turn is small. So a man, after kneading
dough, gets very little by licking his fingers.

37. When God is gracious, he rains on flowers and
dirt alike.

That is, on poor as well as on good land.

38. May rain fall even on your heaped-up grain.
E-ain does harm in this case to the grain ; yet as it is such

a blessed thing, the farmer prays that it may fall even
before he has stored his grain.

39. So much cultivated land is good as a horse may
roll on, not gallop over.

That is, little and carefully cultivated is better than much
and ill looked after.

40. Summer rains from down country and Spring
from up.

That is, from the South and East in Summer, and North in
Spring, are best.

304 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

41. The East wind saith, ''Were I blowing, shepherds'
crooks would have become green.

That is, a steady East wind brings plenty of rain.

42. Whose livelihood depends on the Thai, is always
surrounded with care.

As rain is so uncertain, and as even when the crops are
ripening, a dry high dust-laden wind, which often
blows, may shrivel up the ears of grain.

43. He whom the Thai has beggared, forsook his home
and never returned again.

This is only too true.

44. Whom the Thai has undone, their very house-sites
cannot be found.

45. Thai cultivation is (like a) broken bow.
That is, not to be trusted.

46. Mayest thou (God) preserve me from that famine
which comes when barley is in the ear.

Because at such a time the last year's stock is nearly ex-
hausted.

47. The owner of irrigated lands wears out broad
scarves ; the owner of Thai lands coarse blankets.

Meaning that the former is better off, and has less work
than the latter.

48. When the crop is ripe, reaping is its medicine.
The ripe crop is supposed to long for the sickle, as a sick

man for the medicine which he hopes will cure him.

49. 0 Assu 1 thou hast burnt us up.

Assu (September 15th to October 15th) is the most feverish
month in the year, and the cultivators think the sun
then very powerful, probably because, owing to the

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 305

near approach of the cold weather, they are more
careless about protecting their head and neck properly.

50. Let there be thus much rain, more would be a
thunder-bolt.

That is, would cause damage. " Enough is as good as a
feast," even of the all-blessed rain.

51. One sows it (grain), one hundred eat it.
Meaning the wealth acquired by one is enjoyed by many.

"One soweth, another reapeth," said our Saviour,
quoting a then current proverb.

52. When the sky is cloudy, salt becomes water.

In damp weather salt becomes moist, although no rain may
have fallen. So a weak man shows signs of fear before
a strong man threatening punishment, though none
may have been actually inflicted.

53. The soil bears a crop, trusting in God ; but in
watching over it, constant care is necessary.

54. A white sky brings rain, a black anxiety.
Because black heavy clouds are often forerunners of hail

or wind, both destructive of standing crops.

55. What is the use to you of that Spring in which
neither your calves nor your lambs graze ?

This is addressed to the ruined or unlucky farmer. When
he cannot derive any benefit from it, a good or a bad
season makes very little difierence to him.

56. Eain cannot fall from a clear sky.
Now-a-days don't expect miracles.

57. If rain fall not in the time of flowers, but un-
seasonably, what is it worth ?

58. One good down-pour, if seasonable, is enough,
Khushal !

Unseasonable rain, though abundant, is of little use.

306 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

59. Phdg an throws them (cattle) down, Chetar raises
them up.

The former is the last month of the cold weather, when all
cattle, from insufficient fodder and cold, are in very-
poor condition; and the latter is the first month of
Spring, in which, under genial skies and plenty of
pasturage, they soon recover the bad efiects of the pre-
ceding two or three months' hardships.

60. 'Tis either the knife or cold which eats flesh.

The knife " eats flesh " when it cuts it, the cold when it
strikes a man. In the cold weather all Muhammadans
who can afibrd it eat meat freely.

61. ^'Tsilah^^ knocked animals down, and P hag an got
the blame of it.

" Tsilah " is the forty days of intensest cold, January 1st
to February 9th, and is divided into two equal parts,
the former called " spinah Tsilahy^ or white chilah,"
and the latter, " torah Tsilah^' or " black chilah.'*
This period is the most trying for man and beast, but
its effects often do not show until a few weeks later —
hence the proverb.

62. I was still weeping on account of the "white
chilah," when the water was frozen in the "black."

63. Asses have eaten the grain-heap of the many.
That is, when there are a number of co-partners in cultiva-
tion, each leaves the duty of watching to his neighbour ;
consequently it is neglected by all. So we say, "Every-
body's business is nobody's business."

64. When the evening-star appears, cease sowing
black gram.

65. "When the constellation of Libra rises, cease
sowing oil-seed (sesamum).

PASHTO PROVERBS TRANSLATED INTQ ENGLISH. 307

^^, When rice is in ear, fever is being born.
The rice-crop is cut in September, during which month
the fever season begins, and lasts for about two
months. Few persons, European or native, resident
in the irrigated parts of the valley during the autumn
escape a bout of fever.

67. Sowing is easy, keeping is difficult.

68. Mistaken one ! be firm under the two tongues of
Phdgan,

Phdgan is the last month of the cold weather. Its days are
very hot and nights very cold, and a shower or two of
rain makes the cold as great as in the middle of the cold
weather. The above was first said by a father to his son,
who had gone a-field, supposing the hot weather had
begun. It is now said of a person of uncertain tempera-
ment, to prepare and fortify one against his change-
fulness.

69. When a dust-storm blows, a breeze is its fore-
runner.

Somewhat similar is our " Coming events cast their shadows
before."

70. One does not use the banking hoe against escaped
water.

Meaning much the same as our " There is no use locking
the stable- door when the horse is gone."

71. Pray in season, weed out of season.

That is, prayers except at the appointed time are vain, but
not so with weeding, which is beneficial in all seasons.

72. May est thou (God) preserve me from cloudy sun-
shine.

Agriculturists believe, as do many of us, that the sun's
rays, when partially obscured by haze or cloud, are
peculiarly powerful.

308 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

IGNOEANCE AND FOOLISHNESS.

Fools being the natural butts of wise men, we find that the
sayings about them are hard-hitting and numerous. The
patient ass, being in this country as elsewhere regarded as the
animal which above all others is the embodiment of stupidity,
does duty for a fool in many places, and receives plenty of abuse ;
however, like his master and prototype, he can bear it, as he
cannot hit back again.

1. He cannot climb the mulberry -tree, yet he girds
up his loins to the ^''KikarP

The mulberry is easily climbed, but the " kiliar " (a species
of acacia) is not, being very thorny.

2. A fool first gives freely, then fights.

3. You were neither a friend nor wise ; you have use-
lessly been the destroyer of my ox and pitcher.

This is now used as a warning to people not to take the
advice of a fool. The story is that a villager's ox,
when eating corn from a pitcher, got his head jammed
into it. So he asked a friend named Parwat what to
do. " Cut off the ox's head," said the wise fool. The
simpleton did so, but still the head remained fixed. So
he asked Parwat again for advice, and was told to
smash the pitcher. This he did, and thus whilst ex-
tracting the animal's head lost both ox and pitcher. So
he went to Parwat, and said as above.

4. A fool does not do so much (harm) to another as to
himself.

5. A flighty fellow laughs at the village and the
village at him.

The village here means the council of grey-beards which
conducts its affairs. Somewhat similar is our " Young
men think old men fools, and old men know young
men are so."

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 309

6. Though I have not pastured flocks, yet I have
heard the patter of their feet.

It does not require a man to be, say, a farmer to know
something of agricultural matters.

7. Eat! burrow away in the earth, it is all (thrown
up) close behind you.

The rat here typifies the fool, who spends all his strength
at mis-directed labour, for with the first shower all the
excavated earth will fall back into the hole again.

8. The ass does not know how to laugh.
That is, does not appreciate a good joke.

9. Though the night is dark, one's mother and sister
are perceptible.

Means that there are some things a man knows almost
intuitively. Thus it does not require a knowledge of
Muhammadan law to enable a man to understand that
his mother and sister are within the prohibited degrees
for marriage.

10. The ass's friendship is kicking-
"Who is friend with a fool will suffer for it.

11. I became acquainted with an ignorant physician;
I had heart-burn and he gave me eye-medicine.

Said when a man has expected good work from another
and not got it. The same occurs in Persian and
Hindustani.

12. Amongst many blind, one deaf man plays the
leader.

Amongst ignorant people, the least so is thought a very
clever fellow.

13. If an ass goes to Mecca, when he returns he is
the same ass.

Corresponding to the Latin " Coelum non animum mutant
qui trans mare currunt."

310 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

14. The ass has grown old, and did not recognize his
master's house.

Means that a horn fool never acquires any knowledge.
Similar proverbs occur in Hindi and Persian.

15. Fools are pleased with other's wealth.
Notwithstanding, as they don't enjoy it, it is nothing to

them.

16. When the talk is silly and thoughtless, I am
better asleep than in such waking.

. 17. He gets drowned in a dish-cover.

Said of a man who gets into silly scrapes without any
reason.

18. That child is blissful in his ignorance who (knows)
not evil or good.

Reminds one of " where ignorance is bliss,'* etc., etc.

19. The ass's master {i.e, the fool) has dismounted
from wisdom; the ass grew up in his house, and its
master is not yet aware of it.

20. The blind, too, know that God is one, and that
salt is pungent.

21. The blind man knows his own house well, the
possessor of eyes knows not another's.

Corresponding to the Spanish saying, " A fool knows more
in his own house than a wise man in another's."

22. "Who may not have tasted Kabul fruits thinks
wild sloes very fine.

23. Though you are very wise, yet ask a fool.
Meaning that " two heads are better than one," though one

be a fooHsh one. "Fools may sometimes give wise
men counsel."

24. Who does not understand (about the partition),
make his one share two.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 311

That is, satisfy him somehow or other, even by practising
a little innocent deception.

25. A fool is pleased with much {i,e, quantity).

26. What have asses to do with green corn ?
That is, anything is good enough for them or for fools.

27. Without gain or profit Payanda shaved off his
beard.

Fools when they have the means do themselves harm.

28. Two fools break a chain.

That is, when they have a little quarrel they disregard the
strongest chain-like friendship and become mortal
enemies.

29. When you stroke a buffalo, she soils your garments.
Caress a fool, and he, in his stupid endeavours to show

gratitude, will cause you some harm.

30. The ass will not become white from soap.
Meaning you cannot make a born fool a wise man, or a

, low feUow a gentleman.

31. The ass tried to get horns and lost his ears.

This is applicable to those who, not content with what they
have, seek more and lose all. The Germans say,
" Many go for wool and come back shorn.'* What is
said of the ass above is said in Hebrew and Latin of
the camel.

32. Though barley be twenty maunds for the rupee,
for the ass indeed there is only a handful.

Though there be superabundance, a Httle is enough for the
fool.

33. Make an ass your father, and use him to the full ;
afterwards he is no longer your father.

This is rascally advice, and amounts to this, that a man

312 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

should treat a fool well as long as he can make use
of him, and when he has done with him, should cut
his acquaintance.

34. 0 tailless ox ! mount on high ground, (look about
and) do as others do.

This is simply advice to a fool to do like his neighbours,
and use his eyes to some purpose.

35. He gave his horse to a man who could not fasten
on the girth {Le. could not saddle him).

Our saying about casting "pearls before swine" is equi-
valent.

36. The ass ate the stick, the potter's jaw swelled.

" To eat stick" is to be beaten. The meaning is the fool
was punished and the clever man took warning thereby.

37. When necessary an ass even is called ^'father."

38. If asses ploughed, their ears would not be long.
That is, if a fool were to do honourable work, he would no

longer be called a fool. The length of his ears pro-
claims the ass to be an ass.

JOY AND SOKEOW.
Life is here represented as full of cares. Man is shown to be
selfish in his own sorrows, with little room in his heart to
sympathize with the sorrows of others. He is nevertheless told
to accept the world as it is, to avoid extremes, never to be over-
elated or depressed, and to enjoy the present while he may,
remembering that youth is short, and that

" Whose life with care is over-cast
That man's not said to live, but last."

1 . When a man falls why won't he be hurt ?
Meaning one who sufiers a loss will of course feel it.

2. An orphan is strong in crying.

One accustomed to misfortune can endure it better than
others not accustomed to it.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 313

3. Lamentation is not with the drum.

The drum is a sign of merry-making. The meaning is
that if a man be in sorrow, he will show signs of
sorrow.

4. Don't fall down from grief, and don't fly up from

joys.

Never go to extremes, even in happiness or sorrow.

5. No one has either died from grief or flown from

joy.

6. In mourning every one weeps her own dead.

The custom is that when a person dies, the female friends
and relations of the deceased assemble together at the
house where he died, or in which the corpse is laid out
previous to burial, and, beating their breasts, sing
mournful dirges over it. The proverb means that
whilst doing this service nominally for another, each
is really thinking and mourning over her own dead.

7. Strange grief is colder than snow.

8. Neither was there any pleasure whilst I was being
bom, nor after I had been bom.

Means that from birth to death there is nothing but sorrow
in this world.

9. The woman whose brother is dead profits (is con-
soled) by another such woman ; the bereaved mother by
another such.

That is, fellowship in sorrows diminishes their acuteness.

10. Sons are sweet, but arrows from them are barbed.
That is, on separation from them the arrows of grief enter

the soul.

11. May I be a liar! but may God make you well,
mother !

The story runs that the son had gone to the bazaar, and

314 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

bouglit his motlier's shroud, supposing she was dying.
On discovering this, the old woman abused him
roundly, and declared she never was better in her life,
to which the son answered as above.

12. He is a man who enjoys the world.

13. Another's misery is half enjoyment.

14. The horse's back is Paradise, its belly Hell.

So says the poor Marwat, who enjoys riding, but can't afford
to keep a horse.

15. In the world two things afford delight — riding on
horseback and sleeping on maiden's breast.

16. Would that I were not Khushal and Chieftain. I
would be happy if young, even though a sweeper, dirt-
basket in hand.

Khushal Khan, a famous Khatak Chieftain, is credited with
having said the above in his old age, when his latest
and youngest wife eloped with a sweeper, the lowest of
the low. Old men now repeat it in praise of youth.

17. Happy is he whose cares lie on another.

18. Whether a man hath or hath not (wealth) he hath
cares.

19. 0 carrot ! I am not (so pleased) with your
flavour as with the noise made in crunching you up.

Said of things the attainment of which is not so pleasurable
in themselves, as in the effect produced by them on
others, as, for instance, the recent conquest of Khiva
by the Russians.

20. The world is enjoyed through hope.

21. Let my feet be off the ground, be it on ass or
horse.

That is, ease is pleasurable, whether dignified or obscure.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 315

22. I have shaved off my beard even, and Eed has
not come.

To shave the beard is a sin for Muhammadans, yet a shaved
chin is thought handsome, as it makes a man look
young. Above is said by men who commit some sin
in the hope of gaining thereby, but are disappointed.

23. One grief feels no shame before another.

The proverbs of most languages contain similar ideas. We
say, " Misfortunes never come single." The Italians,
" One misfortune is the vigil of another."

24. Who is pleased without giving ?

Empty words will not satisfy any man. To attach him to
you some substantial favour is requisite.

25. Some swallow, some eat with relish.

Said with reference to the different ways people have of re-
garding the^^same thing.

26. Parents say, *^ Our boy is growing up." They
forget his life is shortening.

Refers to the short-sightedness of man.

27. Water stands {i.e. is lost) in a pond : one's grief
in another.

28. What good does "welcome" do you? It pleases
your heart.

" Civility is cheap and often sinks deep."

29. When the Eed has been (for others) at your
expense, your house was left a bare plain.

What is pleasure for one may be pain for another.

30. Come thou who art above all,
Come thou who art equal of all,
Come thou who art lower than all.

Descriptive of man's happiness and respectability in three

316 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

states. Before marriage he is above all, being light-
hearted and free from care. During marriage he is
like his neighbours ; but should he have to divorce his
wife, he becomes worse ojff than they.

31. I was not aware of any happiness arising from you,
0 black (daughter) ! but now that you are dead, I am
consumed with grief.

Until a thing is " lack'd and lost " we do not " rack the
value " of it.

32. The waters will flow by, but the stones will
remain.

The reference is to a flood which brings down stones with
it. The meaning is that the immediate weight of our
griefs may, like a flood, pass away, but like the stones
left by a flood, will leave marks behind.

33. 1 am mourning for your father, and you are making
mocking faces at me.

Meaning that well-meant sympathy, though awkwardly ex-
pressed, should not be rejected or ridiculed.

34. The day is theirs who write, the night theirs who
have dalliance.

Meaning simply that learned men enjoy power and posi-
tion, but little pleasure.

35. When the cock crows, he weeps his own eyes.
Cocks are supposed to be quite night-blind, on which

account they often deceive us about the approach of
dawn, by crowing too soon.

KNOWLEDGE.

The ordinary Pathan is a very ignorant fellow, and pro-
portionately admires a good understanding and knowledge, the
fruit of making a good use of it, in his fellow-man. Taking

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 317

advantage of his ignorance and superstition, two classes, the
Sayads and Uluma, holy men and scholars, have made him a
common prey wherever his soil was sufficiently blessed by nature
to enable them to spend a life of ease and indulgence on it.
The above two classes have, in the rich Bannu valley alone,
succeeded in appropriating to themselves about one-sixth of the
soil; but in sandy Marwat, the temptations being fewer, the
proportion they hold is very small. Twenty-five years of our
rule, and the increasing pressure of the population on the land,
have opened the eyes of most of the Bannuchis to the fact that
many of their instructors were impostors, and their spiritual
guides wolves in sheep's clothing. But for all that, a man who
has picked up a smattering of Arabic, and can parrot-like repeat
some passages from the Koran, though neither hearer nor
speaker understands a single word of them, is thought a very
great scholar; and every village mosque has from three to ten
or twelve " talibdn-ul- ilm,^^ or " seekers after knowledge," at-
tached to it, who study the Koran and its commentaries under
the priest of the mosque, and are maintained at the cost of the
community.

1. A good understanding is rubies and jewels, it is not
(acquirable) by force or gold.

2. "Who dismounts from his understanding is always
in perplexity,

3. Acquire the tongues {ix, Persiau and Arabic), and
not the art of ploughing.

The meaning is become a scholar not so much for learning's
as for religion's sake.

4. To every man his own understanding is a king.
We say, *' Every man thinks his own geese swans."

6. Wisdom is learnt from the unwise.
So we say, " Wisdom rides upon the ruins of folly."

318 PASHTO PROVERBB TBANBLATED INTO ENGLISH,

6. It is I who have come from the fight, and you are
telliDg me about it.

This is said in derision of the unpractised man of theory.
We say, " Knowledge without experience makes but
half an artist."

7. Work without an instructor is without foundation.

8. Though you are the head man of the whole village
and don't know yourself, you are as a child.

You are so, for " all our knowledge is ourselves to know."

9. The knowing man does not fall, and if he does, he
falls on his face, i.e, with a great smash.

Our " If wise men play the fool, they do it with a vengeance,"
contains a similar idea.

10. The knowing bird is not caught, and if he is,
he is caught with both his legs (in the snare).

11. The more knowing the more miserable.

The case of doctors being proverbially bad patients and
more anxious about themselves when ill, than men of
other professions, may be given in illustration of the
truth of this saying.

12. Of doctors who is best ? He who has himself

been (ill).

As besides his theoretical knowledge of a disease, he would
have had practical experience of it in his own person.

- 1 3. The goldsmith it is who knows the value of gold.
Somewhat similar is our ** Every man to his trade."

14. The sage's words will not be without wisdom.

If " every man is believed in his own profession," a sage
will surely talk wisely.

15. The moistened tongue wanders about in all direc-
tions.

A ready-tongued man is never at a loss for an answer.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 319

LABOrR.
The maxims liere given are essentially those of a working
people. In them man is represented as born to toil, which is
honourable to all. The idle man is held up to scorn ; frugality-
is enjoined, and the sweets of labour pleasingly and simply
painted. Judging from such precepts, we should expect to find
Pathans a hard-working thrifty people; and so they are, but
from necessity, not from love of labour for its own sake and the
reward it brings. Thus we find that wherever nature in her
kindliest mood has supplied them ready to hand with a rich soil
and plenty of water, man appears in his worst and surliest, and
cultivation is slovenly. This is the case with the Bannuchis,
whose valley is blessed with every natural advantage, but who
are an idle vicious race, busy only at seed-time and harvest for
a few weeks, and during the rest of the year living exemplars
of the truth of the proverb that " Idle brains are the devil's
workshops."

1 . Acquire you wealth like a labourer, spend it like a
lord.

2. Until you tire your own shoulders (by carrying his
children on it), you won't make a stranger's son or
brother your own.

To firmly attach a stranger to yourself, you must toil hard
in his behalf first.

3. What comes to you from another house will make
the night pitch dark for you.

That is, home-produced articles are the best, anything pro-
cured from elsewhere will appear of small value.

4. One's own earnings in a dish-cover are good.

That is, however small they be. Grain, not money, is
meant.

5. Who carry lob-sided loads are camels.

Camels are awkward ungainly brutes, yet are very useful.

320 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

doing almost all the carrying trade between India and
Afghanistan ; so the least- promising labourers often
turn out the best for work, and should not be run
down.

6. A wandering jackal is better than a reclining lion.
A good workman, ass though he be, is better than a clever

man who won't work.

7. One's own bed and matting are sweeter than any-
thing else.

That is, because made by the owner himself or acquired by
his labour.

8. Eeap with one hand, gather with the other, and
you need care for nothing : cut off your beard.

Meaning that if you work hard you need not mind trans-
gressing some of the Prophet's precepts even. Shaving
the chin is forbidden, yet it may be done with im-
punity.

9. If you have done work for another well, your hand
is black (from labour) ; if ill, your mouth is black (from
disgrace).

10. If you do not hollow your side, you will not rear
your son and daughter.

This is addressed to a mother, who is told to hollow her
side, children being generally carried on the hip ; in
other words, to work hard, for if she does not, her
children will die young from want.

11. If you do not become spattered with mud, you
won't become greased (rich).

You must work hard if you want riches.

12. 0 ass ! endure hardships, perhaps God will give
you ease.

13. Compulsory labour is better than idleness, a black
snake than a fool.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 321

14. "Work your arms and remember God.

15. One comes from a hundred, not a hundred from one.
You must be content with small returns from labour.

16. The flesh of game is one's own flesh.

The game is so hard to get that in the toils of the chase
you, as it were, expend your own flesh.

17. "Work without wage is known to none.

You won't get work out of a man unless you pay him pro-
perly for it. " The labourer is worthy of his hire."

18. He who eats not of his own labour, lord though
he be, eats not well.

19. To do work is easy, to be master of it is difficult.

20. Aim at much, lay by a little.

21. The ready-made-food eater is an eater of unlawful
food.

That is, cook your own victuals, don't be a drone.

22. Though you be a guest, you are not a dead man.
The host thus addresses his idle guest, giving him a gentle

hint to assist in the kitchen or elsewhere.

23. Of what use is he who is not busy, though he be
a chief?

24. Until their child begins to use implements (plough,
spade, etc.), the knees of his parents must be soiled.

That is, until the child is big enough to work himself, his
parents will have to toil hard to support him and
themselves.

25. The '' ^andur^'' which is red, is so from the
strength of the furnace.

Red lead is referred to. The meaning is that as " Sandiir "

acquires its colour and use by the action of heat, so a

man becomes honourable and useful from good honest

toil.

322 FASH TO PROVERBS TRANSLATED INTO ENGLISH.

26. A crooked (ill-fashioned) thing of one's own hand
is sweet.

27. Bull buflPalo calves are born to him who sleeps.
Cow buffalo calves are of course much more prized. A

good cow will fetch from eighty to one hundred and
ten rupees, and give from eight to ten quarts of milk
daily. The proverb means that a man who takes
things too easily will not prosper.

28-1 made one salam, and it fell to a Hindoo, i.e,
was wasted.

When a man does anything to which he is not accustomed,
his work will be clumsy and useless.

LYING.

It is sometimes said in India that natives never tell the
truth except by mistake, and that they imbibe this habit with
their mothers' milk. No doubt much of the proverbial duplicity
of Asiatics is inherited. But men talking thus loosely forget that
ordinarily natives do not lie amongst themselves ; that where
tee would call in a lawyer, or reduce a contract to writing, they
trust implicitly each other's simple word ; and that for one trans-
action brought into Court — where the black side of native
character appears — thousands are never heard of by us.

There is much to be said for natives in explanation of what
we regard as their greatest failing. Despotism breeds lies,
freedom truth. The people of India have had many centuries
of despotism, and it will be long before the axiom (once
true, but true no longer), that when in contact with a ruler
safety depends on saying what will please him, and that, as
justice is unobtainable with truth, it must be sought with lies
and bribes, will be known by the masses to be an axiom no
more. Our rule has not yet had time to visibly raise the moral
standard of the people in the above respect, and the civilization

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 323

and the elaborate legal system which it has necessarily intro-
duced have created many vices and evils. The above general
remarks apply to this part of the Punjab, as well as else-
where. We find the Marwats are a truthful people, and the
Bannuchis the reverse, and we at once perceive the cause. The
former were until lately communists, and governed by public
opinion; and the latter were always ruled by local despots,
backed up by a few Kdzis and a swarming priesthood. The
Marwats, except in some few villages in which the curse of liti-
gation has blunted their old love of truth, settle their disputes
at home j the Bannuchis are pestilently litigious.

1. By the time that the truth is established, lies will
have set the country in a blaze.

The lies circulated before the outbreak of the Indian
Mutiny in 1857 illustrate the truth of this remarkable
proverb, remarkable because showing a true appre-
ciation on a subject in which it could hardly be looked
for.

2. Lying is an honest man's wings.

This is current amongst Bannuchis. The idea is, that a
well-told lie, when successful, that is, when believed,
greatly supports a man's cause, and is very creditable
to the teller. As a rule no Bannuchi is ashamed of
himself for telling a lie, but only when he tells it so
clumsily that he is found out. In this latter case only
will public opinion condemn him. There is a proverb
similar to this in Syriac, viz. " Lying is the salt
(goodness) of men, and only shameful to the believer."

3. The course of lies is short.

That is, they are soon found out. "A lie has no legs."

4. He sees with his eyes and swears on his son.
Said of the perjurer.

324 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

5. The liar tells lies, the truthful man tests them.
That is, does not believe anything a liar tells him, until he

has been able to prove his assertions.

6. The plaintiff is slack, his witness tight (well
primed).

Used ironically by Bannuchis when a witness, if he were
to be believed, is more familiar with details than his
principal. I am told the saying is common throughout
Upper India.

7. Either a strong man or a fool tells the truth.

The former can afford to laugh at the consequences of his
statement, but an ordinary man cannot ; hence the
necessity of giving a " diplomatic" reply to an awkward
question, at least so the Bannuchis think.

8. Though truth-telling is proper, it is bitter.

9. A man is unclean (for food), (if) he keep his word
he is clean.

10. To lie is to jump from a house-top.

That is, it is a " leap in the dark,'' the result being doubtful.

LIBERALITY AND PAESIMONY.

It has been said that " the way to an Englishman's heart is
through his stomach," and whether true or not of Englishmen,
it is undoubtedly so of Pathans. But if it be remembered how
much the popularity, and consequently the reputation, of Indian
officials of high station depends on whether they give good
dinners or not, the impartial reader will admit that there is at
least a germ of truth contained in it. Instances will occur to
many where such men have permanently gained or suffered in
repute from a course of handsome expenditure or mean economy
during their term of office. Amongst Pathans the easiest and
quickest road to a good name is by hospitality. The chief who

PA8HT0 PROVERBS TRANSLATED INTO ENGLISH. 325

keeps open house, and gives every hungry wayfarer who passes
the night at his village a good meal, knows that his money has
been well laid out ; for, go where he may, the guest of the night
retains a grateful recollection of his entertainer, and misses no
opportunity of testifying to his virtues. As a race Pathans are
very hospitable. Every village that can afford it contains a
guest house, in which any traveller is welcome for a night to
board and lodging, the expenditure being either defrayed by the
head men, or divided amongst the whole community.

Some classes of hill-men, who resort to Bannu in the cold
weather, show their goodwill and inbred hospitality to a chance
Sahib in a very pleasing way. Should you meet one of them
tramping along the road, munching his bannock, a piece is sure
to be broken off and given you, accompanied by a broad grin on
the part of the donor ; and if in return he or she receives a few
words of thanks in Pashto, the grin increases into an audible
chuckle ; and as you part company, you hear muttered in a tone
of incredulous but gratified surprise, "Ah, the Sahib talks
Pashto!"

1. The first day a king, the second a Yazeer, the third
mixed with the earth (held in no honour).

A guest's treatment by his host is referred to.

2. An untimely guest is the house's plunder.

Such a guest is like the unbidden one, " Welcomest when
he is gone."

3. With few invite to join, with many eat.

If there are only a few men near you, ask them to join you
in your meal; but if there are many, then eat it quietly.

4. Strange food is on loan.

As you must invite your host to dinner in return.

5. What matters the guest's impatience to the host ?
The host has meals at the usual time, though the guest

would like them earlier or later. The meaning is,
*• Beggars can't be choosers,"

326 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

6. It is fitting for the one to invite, and for the other
to graciously decline.

The poor gentleman should invite the rich, and the latter
should refuse.

7. The guest likes that bread which the host likes.
Corresponds to the old proverb, common to most modern

languages as well as to Latin, "You cannot look a ^ift
horse in the mouth."

8. If one door be closed against the beggar, one
hundred are open.

Beggars, and especially those called "religious mendicants/'
here referred to, are always sure to find a meal and
shelter for the night in any village to which they may
go. ** Where one door shuts, another opens."

9. "What you give away becomes a rose, what you eat
excrement.

10. Open-handed, God-befriended.

11. Whoever is (too) open-handed makes for himself
loin cloths of black blankets.

That is, beggars himself. This is a Marwat saying. It is
not uncommon for an old family to plunge irretrievably
into debt in order to keep up for a time its ancient
fame for hospitahty. Several instances have occurred
in the District.

12. See, the year speaks loudly.

If it is a good year, and grain is cheap, spend your money
freely. This is a Marwat saying.

13. As the porridge gets cold, guests become numerous.
Originally said by a hungry Marwat to his wife, to induce

her to eat her meal quickly, whilst the food was hot ;
now used against delay in business, as well as in scorn
of a greedy man.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 327

14. The guest of two houses fares badly.

As each host thinks the other is entertaining him.

15. A reputation for hospitality depends on grain, Avar
on weapons.

Unless you have a well-filled garner, you cannot play the
host ; but, with a good sword, you can the warrior.
. 16. Invited is entertained.

17. There is room for one hundred invited, not for
one uninvited.

18. Neither hast thou placed anything before me, nor
have I left anything in it (the dish).

The hungry guest, after finishing all the food given hira,
thus reproaches his host for his stinginess, it being the
custom never to finish a dish, in token that you have
had a good meal.

19. You have a name for hospitality, but your house
is bare ground (empty).

20. I would not eat the unripe berries (which grew
by my door), but wandered off in search of ripe ones,
and lost my shoes.

Generally said of a man who, seeking to better himself,
ends by being worse oiff than he originally was.

21. Though the river be large, it is on the dog's tongue.
However much a man may have, he can but spend little on

himself. But the above is generally said of misers.

22. May my house be a sacrifice for you, but may you
eat not a morsel in it ! >

Said of a man who is a friend in word so long as nothing is
required of him in deed.

23. The miser's wealth is of the earth.

That is, worthless, for he keeps it buried, and when he dies
no one knows where to find it.

328 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

24. If there be many, then there are many; if few,
then a ^' Bismillah^^ (in God's name) won't add to their
number.

A guest is speaking to a host, who had placed only one or
two cakes before him, and then asked him to bless the
food.

25. A miser is bad, so is his name.

26. Akhoond ! Akhoond ! here is a snake ;

It is the business of fine youths (to kill it).
Akhoond ! Akhoond ! here is a dish of meat ;
There are myself, my son, and Moolah Akbar
(ready to eat it).

27. Akhoond Sahib ! here is gU.

Don't make a noise, there are people (listening) ;

but what is that other thing in your hand ?
It is a loaf of bread ;
"What a fine smell it has !
This and the preceding are well-known Bannuchi jokes,
illustrating the cowardice and greed of the Akhoond
and Moolah class, who, though useful on occasions
of marriages and deaths, are not, owing to the above
two failings, much respected.

28. As a man grows old, his avarice increases.

29. The Hindoo was weeping, and eating onions.
Said now of a man who thinks more of his property than

of himself. The story as to the origin of the saying
is, that a Hindoo had failed to sell his bunch of onions
on market-day, and at its close sat down to console
himself by eating them. Owing to their pungency,
they brought tears into his eyes. Being asked why
he wept, he said on account of his bad success in
the fair.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 329

30. The miser converts house-dogs into grey-hounds.
That is, by stinting their food he makes them fine-bellied.

31. The fatter a hen grows, the tighter her anus
becomes.

Generally applied to niggardly rich men ; for the more
wealth a man accumulates, the greater miser he be-
comes. We say, "The more the carle riches he
wretches."

32. The ass would not die, and the dog would not
leave it.

The dog might easily have found a dead donkey. The
meaning is, that a greedy man, in the hopes of making
a little gain, often loses the opportunity of making a
fortune.

33. The rat could not enter his hole, yet he fastened
a wisp of grass to his tail.

34. "When the uncle happens to put his hand to his
head, the nephew hopes for something from him.

35. The belly's road is capacious.
That is, there is no satisfying it.

36. Is the Akhoond satisfied ? His house remains.
Means he has never enough.

37. The avaricious man (is) wretched in both worlds.
The same occurs in Persian.

38. You say " ^as " (enough), the belly says " fe "
(ten).

39. The bird sees the grain, but not the snare.

40. He who lives at the pleasure of his stomach, if he
have not cares, will soon have them.

41. Were the whole world one man's, he would not
be satisfied with it.

330 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

42. When the tree is tapped, goats run towards it.
They are said actually to do so when fodder is scarce, in

the hope that some leaves or berries may fall down.
One application is to the man who rushes to any place
where there is an indication of money being made.

43. The viper eats earth carefully, lest it should all be
finished.

Vipers are popularly supposed to live mostly on earth.
Above is said of the miser, who, "the more he has, the
less he spends."

44. In a strange house one hundred guests are nothing.
That is to the guests, for " the burden is light on the

shoulders of another."

45. The world stands at nine, no one has made it ten.
Means man is never content, however much he have.

46. You want both a small-waisted wife and a big-
headed son.

This proverb does not bear literal translation ; it means,
" You can't both eat your cake and have it."

47. Who is a hero at the festive board is a wealthy
man.

That is, a man cannot be hospitable without first possessing
wealth.

MAN'S JUSTICE.

Amongst civilized, as well as barbarous races, " the weakest
goes to the wall," the manner of shunting him being only dif-
ferent. With the former a great delinquent, if not proved
positively criminal, and if he has interest in high places,
escapes with a mild censure, whilst a lesser man is selected as a
scapegoat, and after months of torturing suspense, is crushed.
With the latter the rule that "Might is Right " is unblushingly

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 331

applied, and public opinion, what there is of it, by its silence
gives it a quasi-popular sanction. Pathans are still semi-
barbarians ; but in each independent community a rough sort of
justice obtains ; while those who live under our rule get stem
justice meted out to them, when policy admits of it.

Most of the sayings here collected, though known in the
District, are also current elsewhere. They show that Pathans,
like other people, feel that though Justice may be a blind
goddess, she is a very partial one.

1. Eain fell in Barah and swept away the asses of
Khalisa.

Barah is the name of a country drained by a small stream
of the same name, which flows through Peshdwar, and
sometimes causes much damage in Khalisa, a group of
villages near Peshawar, by its suddenly rising and
inundating the tract.

2. The oxen ate up the crops, and they cut off the
ears of the donkeys.

3. The larks ruined the country, and the crows were
blamed for it.

Larks are very numerous and eat up much grain. Often
applied to the lazy landlord, or superior official, who
allows his people to commit acts of oppression, and,
though he may be a mild just man, is, owing to his
indifference, himself accused of being the tyrant.

4. He tied the fat to the cat's tail.

The thief did so as a make-believe that poor puss had stolen
the meat, and succeeded, as puss already had a bad
name.

5. The goats ought to have been slaughtered, hut
the fowls had their fate.

Originally said of persons who for the Eed festival kill
fowls only, sheep or goats being the proper thing ;

332 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

but applied in a wider sense when the innocent suffer
for others' faults.

6. Herself commits the sin, and curses Satan for it.

7. One acquires it (wealth), another squanders it.
Eeminds one of Yirgil's lines beginning " Sic vos non

vobis," etc.

8. The weak will be the guilty one, and the shirt will
have fallen from the strong one [Le, he will be punished
instead).

This is, I believe, a purely local saying, and applied in cases
where a head man suffers owing to the delinquencies
of his dependents ; for in such matters he thinks the
individual offender should alone be punished, though
he may not have lifted a finger to prevent his escape
to the hills.

9. Crows have usurped the place of hawks.
The crow is a foul bird, the hawk a noble one.

10. The mouth eats the food, and the eyes bear the
shame.

11. Others ate the meat, and they tied the bones
round a scald-headed woman's neck.

12. The monkey lapped up the curds, and smeared a
kid's mouth with them.

13. My oil burns, others benefit from it.

This is generally said of men the reward of whose good
works is reaped by others.

OLD AGE.

The tender deference shown by youth to age is one of the
most pleasing traits in Pathan character. " Older and Wiser "
is an adage well observed by Pathans, for in all tribal matters.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 333

in which a long experience is useful, the voice of the elders
generally prevails in council. The maxims here recorded
hardly bring out sufficiently the respect to which a white beard
entitles a man.

1. If an old man be sitting by, and a young man
begin talking, turn him out like a dog.

2. Though you have a white beard and toothless
gums, you have not ceased attending to worldly affairs.

3. Have nothing to do with an old man, he will die ;
and nothing with a child, he will forget.

4. When parents grow old, they become sweeter than
sugar.

That is, more easy-going and indulgent.

5. God even feels reticence before a white beard.

As his allotted time is so nearly run out, God feels a tender
sympathy with an old man, and if God does so, a
fortiori man ought to.

6. 0 grey -beard ! thou eatest earth.

Said of an old man who goes on accumulating money, which
will be to him worthless as earth.

7. When a man grows old, every illness is ready for
him.

POVERTY.

About one-half the sayings on this subject come from Marwat,
and their grim simple humour is admirable. None knows
better than a poor Marwat what poverty means ; but as "poverty
is the mother of health," his stalwart frame and buoyant dis-
position enable him to bear up against it. Of the other half,
some have their origin amongst the Bannuchis, Khataks, or
Wazirs, but most are widely known, and to assign any particular
tribe or locality as their source is impossible.

334 PASHTO PROVERBS TRANSLATED INTO ENGLISH,

1. On a poor priest's call (to prayer) no one repeats
-the creed even.

^ A poor man is disregarded, even should he remind us of
our bounden duty.

2. In a poor man's hand a quarter-cake looks a whole
one.

3. 0 empty hand ! thou art mine enemy.

Poverty or want of a patron has been the ruin of many a
good man.

4. The bald-headed man has not a single hair on his
head, nor does he require any one (to dress his hair).

That is, a poor man is his own master; no one interferes
with him, nor he with any one.

5. The ass carries the load, the potter's seat aches.
The strong and rich make much of slight inconveniences,

forgetful of the real grievances and hardships of those
under them.

6. Though for others it is the evening of the Eed, it
is that same night for the poor.

That is, Christmas-eve is like any other eve to the poor.

7. To-day poor, always poor.

8. Poverty is a pure sovereignty, the rich man knows
not of its delights.

A poor man has only one care, namely, how to fill his belly,
but a rich man has many.

9. Be damned, 0 debt ! thou who turnest a man out
of house and home.

10. The ass's bray is doleful, (because) his portion is
small.

11. When God makes a man poor, he (the poor man)
cooks twice in the day-time.

PASHTO PROVERBS TRANSLATED INTO ENGLISH, 335

A Muhammadan generally cooks and eats once after sunset,
and once an hour or two after sunrise ; thus he only
cooks once in the day-time. The meaning of the
proverb is that God in the case put increases the man's
daily expenditure, and thus beggars him.

12. The old lady had just as much ghi as was spent
on her head.

That is, hardly enough for her own use. Means that the
poor have to struggle hard to live, so don't ask them
to assist others.

13. Poor fellow ! one of your eyes is black, one white.
A man who could only afford antimony for one of his eyes

is spoken to. Meaning is, that a poor man can com-
plete nothing he commences, if an outlay is involved
in it.

14. Oh, that I be not poor, or (if so), be not wise !
That is, know not of the pleasure of being well off. "Where

ignorance is bliss," etc., etc.

15. Though I am poor, I am not such a wretch as to
steal a traveller's scrips.

That is, a man may be a bit of a scamp ; still, he will not be
dead to all sense of shame.

16. Had the jackal possessed sandals of his own, he
would not have stolen those of a stranger.

This is the proverb a thief would use who alleges in his de-
fence he was driven to steal from poverty, which is
after all the cause of most thefts.

17. There is none more miserable than a debtor.

We say, " He who oweth is always in the wrong ; " also,
" Who goes a-borrowing goes a-sorrowing."

18. If you have not a purse (literally "knot") of
your own, you will sit before another with parched lips.

That is, there is nothing for nothing in this world. Purses

336 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

being little used, money is carried knotted up in the
corner of the wearer's plaid or turban ; consequently a
man who has no knot in his clothes will probably
have no money about him.

19. See the cotton cloth in the Hindoo's shop and ray
mother's naked staring poverty (literally ^' day").

This is a Marwat saying. A Marwat's idea of wealth is a
Hindoo's shop well stocked with cotton piece goods.

20. A poor wretch is nobody's son or brother.

21. The slave-girl sleeps where it is warm.

22. The day-labourer is far from God.

He is a poor wretch, working to keep himself alive, and
does as little as he can, cheats both God and his
master, by giving the former short prayers and the
latter short work.

23. What is a long tramp to a sweeper ? (To put)
basket on head and call his dog.

Means that a poor man is always ready,

24. The food of the poor is cooked with patience.

25. The rich man's dog always tears to pieces the poor
man's kid.

26. The poor man longs for a cheap market, and at
one turn wears out two shirts.

That is, he buys his clothes " cheap and nasty," and in the
time one shirt ought to be worn out, has worn through
two.

27. Poor in men poor in bones, i.e. strength.

The man who has not many relations, be he himself never
so strong, is weak and powerless. Amongst the
Wazirs the law of survival of the fittest is illustrated,
for once a family or clan gets much reduced in numbers,

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 337

sooner or later they disappear, through blood feuds and
the greed of stronger families to possess themselves
of their lands. The maxim, " one man no man," is
true everywhere, for what person or party succeeds
except by being " strong in men " ? " Interest "
might be defined " strength in men."

28. The poor have two faults: when they eat little, it
is said their throats are small ; when they eat largely, it is
said they have seen nothing [Le. not seen food for long).

That is, whatever they do, they are found fault with.

29. Though the country become porridge, the poor
man's (share) is a spoonful.

That is, from the general prosperity he would not benefit,
possessing no land. This is a Marwat saying.

30. The camel is for sale at one farthing; true, but as
I don't possess a farthing, what can I do ?

A bargain is no bargain to a man who can't afford to buy
it. " Quod non opus est asse carum est."

31. The cattle of the poor graze on the border.

On the border they are liable to be carried off by hill-
robbers; and when that happens, their owners are
liable to fine should it be found the number of armed
men in charge of them was under the prescribed number.
This is a Marwat saying.

32. Poverty is no crime, but theft and adultery are.

33. The prick of a needle in a cat's head is plenty.
A little punishment is enough for a poor or weak man.

34. One Bahlol, one his bowl.

Applied many ways, e.g. to remind one of the vicissitudes
of life, or that poverty and contentment are com-
patible, for "man wants little here below." Bahlol,
I am told, was once King of Balkh, and abdicated in

338 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

favour of his brother, being afraid of the account he
should have to give after death. Becoming a fakeer,
he gave up everything he possessed, except his hach
kol, or bowl-of- all- work, which he retained in token
of his calling. His brother ordered him to live
decently, or leave his kingdom. So Bahlol asked
counsel of the first thing he saw, which was some
human excrement. It told him it had first been
wheat, then a dainty cake; but the moment it had
come in close contact with man, had been despised
and rejected, until it had become the dishonoured
thing he saw. Bahlol then went into the jungles, and
lived and died a hermit.

35. I have one ass, and one pack-saddle: I have no
anxieties above or below.

Means that a poor man has reason to be contented, as,
having nothing to lose, no one can cause him anxiety.

36. Confound you, 0 debt ! for you have ruined two
houses.

That is, the lender as well as the borrower ; for if the
latter be ruined, the former sufiers with him.

PRIDE, SELF-COT^CEIT, AND LAME EXCUSES.

This is a mixed and homely group, in which considerable
knowledge of the weakness and vanity of the human heart
appears. Animate nature is freely drawn upon "to point the
moral " of the dijQferent sayings ; and the ass and the crow, as
usual, do not show to advantage.

1. When the lizard gets fat, he goes of himself to the
sweeper's house.

There he is killed and eaten. Man in prosperity, like a
lizard when in good condition, gets self-confident, and

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 339

through some rash act ruins himself, for " Pride will
have a fall."

2. The scald-headed woman prides herself oq her
sister's hair.

Said of the small*minded man, who boasts himself of his
relations' good qualities or riches.

3. The spoon even became conceited, because through
it the porridge had been cooled.

Refers to the man who contributes an insignificant part in
some work, and thinks he has done everything.

4. The reed hoped for the degradation of its fellow-
grasses ; its top became dry in the river.

5. Every man thinks his own intellect the best.
Corresponds to "Every cock thinks his own crow the

loudest. ''

6. The crow tried to acquire the strut of the partridge,
and forgot even his own.

Refers to the man who does not stick to his own profession
or trade, and in learning a new one, forgets his old
one, and so ruins himself. The red-legged partridge
is looked upon as a type of graceful deportment, and
the crow of awkwardness.

7. The goat kept jeering at the doomlah^ ^^ May your
bare buttocks be damned ! "

The " doomhah^^ is the fat-tailed sheep. Its tail is so broad
and heavy, weighing in a full-grown sheep from twelve
to thirty pounds, as to completely conceal the posterior.
The goat on the contrary has a little scrubby tail of
five or six inches in length, which it always carries
erect, and which, consequently, never conceals its
hinder parts. B urns' s " giftie " is here again a desi-
deratum.

340 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

8. May est thou make me great, but not prideful 1
(literally, " great of neck ").

9. The fox thought his shadow very large.

Said of conceited little men, who view themselves and their
actions through a magnifying glass.

10. Every one says the smell of his own churning-
skin is sweet.

The '^gharakai " is a goat-skin in which butter-milk and
butter are churned. The corresponding proverb in
English is, "Every cook thinks his own broth the
best/^

11. That is the ass, but its saddle is another.

Thus by dressing like a gentleman a snob won^t become one.

12. No one feels the smell of his own breath.
That is, every one is blind to his own faults.

13. Unless a man lowers himself, he will not become
straight.

Put your self-conceit in your pocket, and you will find your
affairs go on better.

14. He who has humbled himself has saddled Barak.
That is, is in a fair way of securing good fortune. Barak

is the Muhammadan Pegasus. The Prophet is said to
have gone in one night from Mecca to Jerusalem and
back on him, and afterwards rode him to Heaven.

15. What is more unclean than the ass? yet he will
not drink muddy water.

Meaning that the ass alone is unaware of his own impurity.

16. The moment the hare started up, the dog began to
ease himself.

. This and the following five proverbs are intended to expose
lame excuses, and persons who deceive others through
false appearances.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 341

17. When mother's turn came, father fell sick.

A boy is supposed to have naively said this of his father,
who, being fonder of another and younger wife, had
failed to eat and sleep at his mother's, when her turn
came round, and in excuse pretended indisposition.

18. The crow both eats refuse and flaps his wings.

By which act he would have you believe that he is a clean
and most particular feeder. Said of a man who does
dirty actions and is always preaching honesty.

19. You have not got a grain of gram or barley in
your house. I made a mistake about the fringe of your
turban.

This was originally said by a bride on examining her
husband's house, and finding it empty. She had
married him supposing by his dress he must be rich.
Said now of men who pinch at home in order to keep
up appearances abroad.

20. Though the food was another's, the stomach was
your own.

This might be said of men who over-drink themselves and
ascribe their next morning's head to the soup or fish.
In the proverb a physician is supposed to be addressing
his patient.

21. A forced labourer sits on other's water.

That is, in order to escape work, will make use of any excuse,
however false or improper.

22. The porcupine says, " Oh my soft little son, softer
than butter," and the crow says, " My son, whiter than
muslin."

Corresponds to our ''The crow thinks her own bird the
fairest."

342 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

23. Though you have much barley (wealth), my eyes
are black with pride.

Both sexes apply antimony to their eyes as a beautifier.
Means that purse-proud men should remember poor
men are often family-proud.

24. The sieve says to the goblet, "May your two
holes be damned ! ''

This is exactly equivalent to the English proverb, " The
kiln calls the oven Burnt house," and to the Italian,
" The pan says to the pot, Keep off, or you'll smutch
me." The Germans say, " One ass nicknames another
Long-ears." Burns's "giftie" is felt to be a universal
want.

25. Camel ! what (member) have you straight that
your neck should alone not be so ?

The camel is supposed to think himself a handsome, straight-
limbed animal, though all others know him to be the
reverse. In Syriac the proverb runs, " If the camel
had seen his hunchback, he would have fallen and
broken his neck."

SELFISHNESS AND INGRATITUDE.

The former being a failing common to all men, and the latter
a vice to be found in some persons everywhere, it follows that
Pashto sayings on such subjects are not unlike those current
amongst ourselves. Pathans are an intelligent race, and a fair
percentage of them are shrewd observers of human nature.

1 . I am ready to protect you, you to kill me.

2. An inheritance is better than a skunk of a son.
That is, it is better to leave your property to strangers

than that such a son should succeed you.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 343

3. The father's heart is on his son, and his son's on a
dry stone.

Said of a son who returns his father's affection by loving
some utterly worthless object.

4. He who is in a fix regards not son or daughter.
Means that man is so selfish that, when involved in diffi-
culties, he will forget his own flesh and blood in order
to extricate himself

5. The jackal's dung was wanted, and he ran off to the
thicket.

Corresponds to our " dog in the manger."

6. The ungrateful son is a wart on his father's face :
To leave it is a blemish, to cut it pain.

7. The one was dying, and the other was asking his
daughter of him.

8. He, to whom I taught archery, has in return
buried an arrow in my breast.

9. First self, then the world.

10. The ass was in distress for himself, his master
about the load.

The ass was dying, but all the owner thought of was how
to get the load carried on. There is a similar proverb
in Punjabi, the translation of which is, "The goat
was weeping for his life, the butcher for his fat."
There are several such in Persian.

11. His father was dying of hunger, and the son was
asking him for sugar-plums.

12. The cat does not kill the rat for God's pleasure
(but his own).

There is a similar proverb in Persian.

344 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

13. What does the satiated man know of the hungry
man's state ?

14. Though the brother be mounted, it is for his own
house.

That is, he will not let his brother have a share in his good
fortune, but keeps it for himself.

15. Who gets fed to satiety in my house claims to be
my sister's husband.

Said of an ungrateful man.

STEENGTH.

Until the annexation of the Punjab, twenty-six years ago,
Pathans thought

**The good old rule, the simple plan,

That he should take who has the power,

And he should keep who can,"
quite suflBcient for them, as the proverbs here given will illus-
trate. In the old days, and all beyond our borders even now,
wealth and strength were convertible terms ; for wealth was
strength in men. Now, for those who have become our fellow-
subjects, it consists in length of purse, which, amongst other
advantages, enables a rich man to litigate to his heart's content.

1. (Keep) at a distance from or silence towards a
strong man.

The same occurs in Persian.

2. Don't mix like an equal with those with whose
strength you are not equal.

3. Strong men's water rises on high ground.

That is, they take more than their share of canal water, and
of everything else as well.

4. Do not tyrannize over any one, else it will happen
so with you too.

PA8HT0 PROVERBS TRANSLATED INTO ENGLISH, 345

5. A sister is a sister, a mother a mother, but the
business is by strength.

It is all very well to have sisters and a mother to assist
you ; but unless you have strength, you won't accom-
plish your object.

6. He (God) has given strength to the strong.

7. To be in the right is good, but without the power
(to have it enforced) is nothing at all.

8. Who eats the bread of the powerful eats his own
lips.

That is, will sooner or later suffer for it.

9. One hundred taps of the goldsmith (do not equal)
one of the blacksmith.

10. If the strong man be strong enough, the field and
the seed become his.

11. One mountain does not go to aid another, but man
does to fellow-man.

A proud man is here ironically likened to a mountain, as
in his loftiness he ignores the existence of those he
supposes inferior to himself. The English proverb,
"Friends may greet, but mountains never meet,"
which is but a translation of the Latin, " Mons cum
monte non miscebitur; pares cum paribus," conveys
the same meaning.

12. Though the dam be strong, it is nothing before the
flood.

Means, " The weakest always goes to the wall."

13. When there is a chief, it is through supporters; if
there be none, the chief gets lost in the thicket.

346 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

14. Though the mallet be old, it is enough to smash
the pitcher.

15. The great have ears, not eyes.

They cannot see for themselves, but must trust to the state-
ments of others. I fancy this proverb is common to
most languages.

16. With oppression there is no advancement.

17. The powerful man will neither become your son
nor brother. To no end will stones fall on your house.

That is, he will never become your friend, but in the end
throw you and yours over, and so bring you to ruin.

18. The water reached the sluices, it is theirs who are
most numerous in braves.

This is a very old Banniichi saying. Thirty years ago,
when might was right, it was true.

19. However much you cry and wriggle, I'll pull off
your wings.

When in the hands of a tyrant, a weak man's best hope is
in silent submission to his will.

20. The spoon is always in the pot, but let the pot be
sometimes in the spoon.

The pot here represents a powerful man, the spoon a
dependent. The proverb gives advice to the former
to allow the latter a little power and independence
occasionally, but implies that the advice is given to
the winds, as who ever heard of a chief making over
part of his authority to a dependent, or of a spoon
containing a pot !

21. Who wants great wealth, let him desire probity ;
Who wants great empire, let him desire robust

health.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 347

** Honesty is the best policy " for the trader, and for the
ambitious man a strong constitution is a requisite.

22. The village whose head man is a youth is of no
account.

This is a Marwat saying, and Marwats do not believe that
old heads are ever placed on young shoulders.

23. Though the water has strength, the earth has
width.

Means that two things of equal strength will not damage
each other ; also that man should not be anxious about
the future, for when a difficulty presents itself, some
way of meeting it will also occur.

24. Either loads (of favours) or thunderbolts rain
down from a strong man.

25. The gain is his master's, it is the dog's business to
pursue (game).

Though the dog catches the hare, his master alone profits
by it. So, amongst men, the powerful appropriate to
themselves the fruit of the labour of the weak.

26. Though the stone be small, it is strong for the
pitcher.

Means strength does not depend on size — not on quantity,
but quality.

27. Force breaks the back of skill.
This is a simile taken from wrestling.

28. Shara' is good, but force is its friend.

Laws are all very well, but without force to make them
obeyed, would be useless.

29. It is the merit of the buffalo that he does not fight.
The domestic bufialo, were he as pugnacious as an English

bull, would be a very awkward customer to meet;

348 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

luckily he never shows fight. The meaning is, that it
is fortunate the strong are often magnanimous, and
seldom oppress the weak.

30. Though the mountain be high, there is a straight
road to its top.

There is no one so great as to be ahove control. Public
opinion would condemn the most powerful Pathan
chieftain if he acted contrary to custom. A similar
proverb exists in Persian.

31. Mayest thou (God) preserve me from debt to a
newly-made man, and from the strength of a weak man.

For the former would be as exacting as Shy lock, and the
latter would be a hard task-master.

32. Though the snake be a snake, it is helpless before
the cat.

Cats are said to eat snakes. A strong man must give way
before a stronger.

WEALTH.

The normal condition of a Pathan is one of poverty, and there
are few dirty actions that he will not do for the sake of money,
provided he can throughout them preserve his honour, which,
as explained before, simply means secrecy. Perhaps in this
respect he is no worse than the rest of the world, for every-
where the omnipotence of money is acknowledged, and it is a
sad truth that until a man is raised above the possibility of want,
he is ready to sell himself and his principles to the highest
bidder.

The thoughts underlying all the sayings here collected are
familiar to us in our own language, showing that on what is a
common pursuit of most men from the cradle to the grave, their
digested opinions are very similar, whether the thinkers be
Christians or Musalmans.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 349

1. Wealth is a Hindoo's beard.

That is, uncertain ; for the Hindoo shaves when in mourning,
which he often is, as his family connexions are ex-
tensive. " Eiches have wings."

2. When you happen to have (money), sleep ;

When it leaves your hand, be clamorous.

That is, when you are wealthy, live at ease and enjoy it;
hut when you lose it by lending, dun the debtor ; or if
by spending, then work hard.

3. The road is open for the moneyed man.

If " money is the god of the world," the man who possesses
it can go where he likes.

4. The jackal's skin ensnared hiDi in calamity.
The jackal is valued for his fur, which is used for coats.

6. Wealth is his who eats (enjoys) it, not his who
keeps it.

So we say, "The gown is hers who wears it, and the
world is his who enjoys it ;" also, " Wealth is not his
who gets it, but his who enjoys it."

6. He (God) has given wealth to them who don't
know how to clean their noses.

That is, to idiots, for "Fortune favours fools."

7. Who eats gold passes bloody stools.

That is, who acquires wealth does so with great toil.

8. The purse-proud man is overbearing towards every
one.

9. The rich man saith, " Would that I were richer ! "
Corresponds to our " Much would have more."

10. Though the elephant be dying of thirst, there is
water standing knee-deep in his belly.

350 PAi^HTO PROVERBS TRANSLATED INTO ENGLISH.

Meaning what is starvation to a ricli man would be com-
parative wealth to a poor man.

11. Though you hoard like Karim, it will pass away
as yesterday.

12. Wealth is a cliff's shadow, Le, always changing,
unstable.

13. To the moneyed man a mistress comes from Kabul.

14. Some die in its pursuit, some from it.
Wealth is spoken of.

15. If you have money, why use entreaty ?
"Money and friendship bribe justice." So if you have

money, use it in a difficulty.

16. From whom did you gain? From my brother —
that is no gain.

Such profit is like "robbing Peter to pay Paul."

17. Though I have much, I have not over-much.

18. Though it was a cliff yesterday, it is a crossing
to-day.

Said in reference to the fickleness of fortune.

19. When Umar was a chief, he was '^ dear" to all ;
When he became poor, he was " dog " to all.

20. May there be youth, not ghi (clarified butter).
Ghi is here, as elsewhere, synonymous with wealth. The

meaning is, that if a man has youth, he has everything
he can desire. Health and youth go together. We
say, "Health is great riches."

WOMEN.

Muhammadans generally regard women as a marketable
commodity, only secure when under lock and key. Like pretty
Jessica's papa, they think the golden rule is " Fast bind, fast

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 351

find ; " and like him, they have often to cry in vain, '* Oh my
daughter ! Oh my ducats ! " for our Courts perversely refuse
to acknowledge that a woman is, like a cow, at the absolute
disposal of her owner, that is, of her father, brother, or husband,
as the case may be. The consequence is that many a girl now-
a-days dares to dispose of her own person, and, if married, seeks
the protection of the law when her husband administers too
much stick to her.

A Pathan sums up his opinion about the softer sex in two
very comprehensive proverbs, which are given below, namely,
" A woman's wisdom is under her heel," and " A woman is well
either in the house or in the grave," the argument being that
because she is an utter fool, she is only fit to be a plaything and
a slave. Some tribes allow their women as much liberty as
any civilized nation does ; thus Waziri and Marwat females,
whether wives or maidens, do not conceal their faces, and go
abroad as much as their lords and masters do. But in both cases
the origin of the custom, as it is with most customs if we could
but trace them back to their source, was necessity; for both
tribes are very poor, and must either employ their women away
from home in the fields, and in bringing water from the distant
spring, or starve.

Bannuchis, who are better ofi", and can employ their women
in spinning at home, keep them in comparative confinement,
and when they go out, which is seldom, they always appear
closely veiled. An unfair ruse is sometimes practised to make
them show their faces, for, if the words ^' You have no nose,"
be repeated to one of them, when meeting her, she will often
indignantly and involuntarily uncover her head for an instant
to repel such a base insinuation. The cutting off of the nose
was formerly the ordinary penalty for unfaithfulness, and still
is so in the hills and amongst the Waziri tribes generally.

The sayings here given do not exclusively relate to what
men think of women, but include several on what women think
of men. Only a very few on love are given, as they contain

352 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

the same kind of sentiments as are familiar to us in love poems
in our own language. Those who think that women are
unfairly depreciated here, and that some of the proverbs about
them ought to have been omitted on account of their coarseness,
must remember the estimate in which the weaker is held by
the stronger sex, and that had I excluded all coarse proverbs,
for I have many, I would not have represented that estimate as
it is. Our own sayings on the softer sex are not over-delicate
themselves ; and we, compared to Asiatics, have no grounds for
having such proverbs at all. But in this respect we are not the
only offenders ; for the proverbs of all nations are utterly devoid
of gallantry where women are concerned, the reason being that
their manufacturers were men, and their time of manufacture
a period when women were held in subjection as inferior
creatures.

1. Though the mother be dry, she must suckle her boy.
Corresponding to our "Every bird must hatch her own

egg."

2. He divorced the widow, and she gave up her dower.
A brother generally marries a deceased brother's wife, and

should they disagree, and he be willing to divorce her,
he does so, on her renouncing her dower, which is
generally fixed high at time of marriage, to prevent
capricious divorce. A widow is generally forced to
marry her late husband's nearest male relation. In
the hot weather of 1874 a friend was breakfasting with
me, and happening to say he would like to see a nose
operation, I sent for an old Banniichi Malik, named
Zabita Khan, of Dharmakhel, and he came, bringing
a middle-aged Dawar woman with him, to whom he
had supplied a nose ten days before. Asked to tell
her story, she said, as well as she could through her
cut and swollen lips, that when her husband had died,
his brother had claimed her in order to get his estate ;

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 353

but as she was unwilling to marry him, he cut off her
nose, and slit her lips, and cast her forth. She had
gone straight to Bannu, and Zabita Khan had per-
formed a very neat operation, having supplied what
was wanted from her cheeks instead of forehead, as
was usual. Two quills did duty for the time as
nostrils. This old Malik has always three or four
patients on hand. On one occasion I saw five at his
house, three women and two men. The former had
lost their noses for unfaithfulness ; the latter for at-
tempting intrigues with other men's wives.

3. Marry a virgin in the dark (literally ^^ at night"),
a widow on sight, a divorcee never.

4. The scald-headed woman does not get her head
dressed, nor does she dress another's.

Women always dress each other's hair ; but a scald-headed
woman, having none, has no occasion for ii. The
meaning is, that there is nothing for nothing in this
world.

5. Though a brother-in-law goes here and there (in
search of a wife), he will at last marry his deceased
brother's widow.

This is a woman's consolation to a widow, who wanted to
re-marry.

6. "Were an old woman anything of a seer, she would
ruin many families.

That is, she would know how to ply her trade suc-
cessfully; for intrigues in India are conducted as a
rule by old women.

7. Though a mother is meat, it is not lawful (to the
son to eat it).

Though a son may not marry his mother, other men may.
What is lawful for one may not be so for all.

354 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

8. Whom 1 did not know to be a woman put on a
nose-ring.

That is, a person whom I despised has become famous. A
quality, e.g. beauty or bravery, is not a speciality of
any one class : a slave-girl may be beautiful, or a
sweeper brave.

9. The widow neither got religion nor a husband.
She tried the former first, as it is commendable that a

widow should not re-marry, but consecrate herself to
the memory of her deceased husband ; but giving
up the attempt, did her best to get re-married, and
failed, from being old. Our proverb, " Between two
stools a man comes to the ground," has a similar ap-
plication.

10. The girl was not worth a farthing, yet he broke
a sixpenny bracelet on her.

Said of a man who half ruins himself in the pursuit of a
worthless object.

11. Though you feel no shame because of your sister-
in-law, feel it before your brother.

That is, though a man is brutal enough to have no scruples
about his poor sister-in-law's honour, he will have
them when he remembers she is the wife of his
brother.

12. Who has not a bad name will not have mistresses.
This is a Bannuchi proverb. It is said that once a man

becomes "ifdr," that is, famous for his gallantries,
he will have many lovers.

13. A woman will escape from the poverty of her
father's house, but not from that of her father-in-law's.

Every woman is married as soon as she reaches a suit-
able age; her father's circumstances therefore little

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 355

concern her, as at fourteen or fifteen she leaves his
house for good.

14. The widow, through hopes of her son, missed a
husband (and her son turned out a scamp).

Said with reference to the fallaciousness of hopes.

15. See the mother, comprehend her daughter.
Means " Like mother like daughter."

16. Eyes black in themselves are good, for courtesans
blacken their eyes with collyrium.

Black eyes in man or woman are considered a beauty.

17. You came for fire, you have become the mistress
of the house.

This is said of persons who procure advancement on
false pretences. It was originally said by an old
neglected wife to her young and petted rival.

18. Look to a man's word and a woman's beauty.
The same occurs in Persian.

19. Who likes squabbles at home contracts two
marriages.

Two wives never pull well together, especially if about
equal in age. Shakespeare says, " Two women placed
together make cold weather."

20. When one is young, he is the life of the lasses ;
when old, their sport.

21. A woman is well either in the house or in the
grave.

That is, the " pardah,*' concealment, is good for a woman.

22. A love meeting, though but of a moment's dura-
tion, is better than three half-loads of Sadarawan barley.

Sadarawan is a tract on the left hank of the Kiirm, owned
by Bannuchis and Wazirs, and famous for its barley.

356 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

23. What is the use of merely looking at Umar ? It is
as a dog is pleased when you beat it with a bone (and
don't give it to him).

Umar's sweetheart is supposed to be speaking.

24. I shall keep a good lover, give him white kisses
for food, and my lap for a home ; but should he get im-
patient, well 1 have not medicine for an impatient

lover.

*' Love is sweet tyranny," and if the lover does not endure
^' his torments willingly," a pretty woman can easily
find another who will.

25. What will her mother's or grandmother's beauty
avail the bride who is not herself beautiful ?

This is a couplet from Abdur Eahraan Khan, and is a great
favourite with the people. Our proverb, " Every tub
must stand on its own bottom," is of similar meaning.

26. One pretty one has caught many lovers.

Let not a man pride himself on being a great man's par-
ticular friend, for, like a pretty woman, he has many
friends.

27. What harm have you done me by going ? I, who
have curls on my face, shall take another lover.

As a pretty woman can always find lovers in plenty, so a
man of good qualifications need never be at a loss for
employment; if he loses one appointment, he can
always obtain another.

28. First see his thorn enclosure, then the man himself.
This is advice to a young woman about to marry, namely,

she should see that her intended has a comfortable
home before accepting him.

29. When the mother is of bad repute, the daughter
will not be of good repute.

PA8HT0 PROVERBS TRANSLATED INTO ENGLISH. 357

30. Choose a cow out of a herd, and a wife after know-
ledge of her.

31. A sister or daughter is like a bowl of ghi: if you
bring it near to you, you get greased all over ; if you put
it from you, a dog walks off with it.

32. Keep your sister and daughter well supplied with
clothes and food and away from yourself.

That is, give them dowers and marry them off. " Marry
your daughters betimes, lest they will marry them-
selves."

33. Look at the brother, and comprehend the sister
from him.

34. Though a son and brother are (obtained) by
prayers, yet a husband is sitting at every bush.

That is, husbands are plentiful, but children are not.

35. Ass-like mother ! still '^ dear mother."

That is, a mother, though never so foolish, is always " dear
mother" for her offspring.

36. A greedy mare enriches a house, but a greedy
woman impoverishes it.

The former keeps in good condition, and has good progeny,
which sell well ; the latter spends all her husband's
gains.

37. Hills are not without water, villages are not with-
out husbands.

38. The more devout you would be, the more you will
avoid women.

39. When you have not a share in the cooking pot,
throw it down on the hard clay and smash it.

This is the charitable advice of one woman to another, who

358 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

complained that her husband neglected her. This and
the preceding eleven are all Marwat sayings.

40. Jests are played, but not with married women.

41. The mother understands her son's talk.

42. 0 Gowhara ! whether it be "jt?^M" or "5^r"
berries, you are welcome to either.

The story runs that the above reply was given by a Marwat
to an incorrigible wife he had, who, when out late at
night, used always to excuse herself to him by saying
she had been eating some of the jungle fruits of the
place. It is now repeated as advice to a husband with
a gadabout wife to leave her to her own devices, for
" where shall he find leash or band for dame that
loves to roam ? "

43. 0 step-mother ! if thou speakest well, thou wilt
regard me with ill-will. 0 own mother ! if thou speakest
ill, thou wilt regard me favourably.

44. An empty cup, if topsy-turvy, is well : an empty
house is better than a shrewish wife.

45. Let a widow re-marry, so that she may not be
badly named.

Though the Prophet held it highly commendable that a
widow should not re-marry, yet he preferred her doing
so, like Saint Paul, rather than that she should give
rise to scandal.

4 6. A new bride came, and started a new practice.

Means that no two men have the same habits. A woman
generally gives way to her husband in all things ; yet
each new bride who enters his house introduces some
change into his domestic arrangements.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 359

47. A rival wife, even of earth (i.e. humble and low
born), is objectionable.

48. The young wife is not of weight in her (husband's)
house.

Though she may be much admired beyond the family circle,
yet she is not appreciated in it. Means that people
seldom value fully what they possess.

49. A woman's wisdom is under her heel.

That is, it never appears. This is a low Bannuchi sneer at
women. An Italian proverb says, " Women know a
point more than the devil."

50. What sort of a husband is he who cannot curb

a shrewish wife ?
What sort of a wife is she who cannot manage
a bad husband ?
Means that when man and wife fall out, you may be sure
that both are in fault.

51. If I get free this time from this sweetheart, well
I'll renounce all sweethearts.

The meaning is, that once a lover has been deceived by his
mistress, he distrusts all other women, like the burnt
child in our proverb.

52. Though they have neither bravery nor swords, yet
are young girls more conceited than generals.

53. Without a go-between, a love meeting is difficult.

54. Every one is in love with Laila : the lucky man is
he with whom Laila is in love.

55. If the widow intends re -marrying, why does she
not do it at once ?

56. See me with the old eyes; though my face be a

360 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

wreck (literally ^^ black "), I have gone through many
cares (for you).

So the old wife conjures her husband, who is thinking of
divorcing her.

57. If the widow burns (from grief), she burns ; what
matters it to the heir in possession (of her deceased
husband's estate) ?

58. Labour on a daughter's sleeping-rug is vain.
Because when married she will be nothing to her father.

59. Kill my mother, but set me free {i.e, divorce me).
Said of people who are reckless and selfish when they wish

to gain an object.

60. The henpecked man has neither house nor shame.

61. Muff! I won't do any work,

I shall only grind cloves in a powerful handmill.
Said by a wife indignantly and scornfully to the poor hen-
pecked thing she called her lord, to tell him plainly
that, as he could not keep her in order, she would not
work for him, but would pass her days in adorning
her person for her lovers. Women think the scent of
ground cloves delicious, and use it on their persons, in
order to enhance their attractions.

62. What the mother ate her child sucked.
So we say, " As the twig is bent, so it grows."

63. Until you make him your brother, you may not
live with him.

This is advice to a woman to call her lover her brother, and
means that, if one throws a veil of decency over his
vices, he or she will be able to practise them with im-
punity. The translation above given is not quite
literal.

PASIITO PROVERBS TRANSLATED INTO ENGLISH. 361

64. The kiss is the forerunner of adultery.
Had it been, '* Kisses are the messengers of love," it would
have been an honest English proverb in Pashto ; but
the expressed thoughts of Pathans about love and
women are generally impure, and the above is no ex-
ception.

UNCLISSED, ETHICAL, DIDACTIC AND MISCELLANEOUS.

Many of the sayings in this collection might have found a
more appropriate place under some special heading ; but they
were unfortunately written down and arranged as they are
before the plan of dividing the subject into more than three
heads, namely, Moral, Miscellaneous, Class and Local, was
thought of. As the labour of alteration would be great, and,
after all, little would be gained thereby, they are allowed to
remain as first arranged. Of the sayings themselves a large
number cannot be classed within the proverb category, being
merely familiar similes or pet conceits of the people.

1 . Those who keep camels should have lofty gateways.
The camel is the largest animal known in Marwat, and

camel-owners are regarded as wealthy. The meaning
is that men, who profess pre-eminence in anything,
ought to act up to their professions ; thus if one wishes
to be accounted wealthy, let him live in a good house
and spend his money freely, and so on. Akin to this
is our " Great ships require deep waters."

2. You have carried off the meat, but you will bring it
to the fire (to be cooked).

Meaning, you thought yourself very clever in making off
with my portion of the meat ; but as you cannot eat it
until it is cooked, and the fire is with me, you have
gained nothing by your cuteness. This is said of
persons who are *' too clever by half."

362 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

3. Don't use ridicule, some of it is sure to fall on your
own head and feet.

So we say, " Those that live in glass houses should not
throw stones." The text, " Judge not that ye be not
judged," also conveys the same meaning.

4. "What can a fly do but give a little petty annoy-
ance?

Meaning that it behoves a man not to fret at little things,
which cannot really hurt him.

5. You kept on playing with the carding- comb, and
now you have been caught fast.

This was originally said of the meddlesome monkey.

6. Meat, although burnt, is better than pease-pudding.
Meaning a good article, though damaged, is better than a

cheap undamaged one.

7. The death-agony is not such an easy matter that
any old hag can bear it.

That is, a difficult or dangerous task cannot be done by
any one, but requires a brave man.

8. As you were not fit for marriage, why did you
marry ?

Our " Look before you leap " conveys a similar meaning.

9. One cannot swim on dry land.

10. "Whilst enjoying life you were happy ;

Now that you are dying your vitals burn.

A man who has led a life of pleasure should, when his
time comes, meet death without repining ; he cannot
expect "all gains" and "no pains."

11. The tanner's house was so stinking that when
rain fell on it the stench became much worse.

The tanner and his trade are looked down upon. The

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 363

above is said when a man has a bad reputation, owing
to which all the world is ready to believe anything
that is bad of him on very insufficient grounds. Simi-
larly we say, " Give a dog a bad name and hang him.'^

12. For dyers their own nails became fire.

In Moghal times a special tax is said to have been imposed
on dyers. The tell-tale colour of their hands, pro-
claiming their occupation, made evasion impossible.
The proverb is now applied in cases where, owing to
some marked distinction, a man cannot conceal what
he is. Thus a Banntichi, owing to his peculiar pro-
nunciation of vowels, could not pass himself off as
belonging to Marwat.

13. Even without a kid, Eed will come.

This is often used against a jack-in-office, full of his own
importance, who forgets that work would go on just
as well without him.

14. Can Eed be spent without a kid ?

This is much the same as the preceding, the answer being,
"Yes, of course, take another animal if you cannot
procure a goat." There are two Eeds : one celebrates
the termination of the month of Kamzan, during
which a strict fast from sunrise to sunset is observed,
and which corresponds to our Lent ; the other, known
as " the great Eed," or more properly " the Eed of
sacrifice " i^rd-i-Kurhdn), commemorates Abraham's
intended sacrifice of Isaac, or Ismail according to
Muhammadans.

15. Though the cock crow not, morning will dawn.
This is much as the last two in meaning.

16. If the she-ass be hurt, what matters it to the
he-ass ?

" No one knows the weight of another's burden " has the
same thought in it.

364 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

17. Stretch, your feet only as far as your covering goes.
So we say, " Stretch your legs according to your coverlet,"

also "Cut according to your cloth /^ Probably every
language possesses a proverb of similar meaning. The
French say, " According to the bread must be the
knife" (Selon le pain il faut le couteau).

18. When a blind man would weep, he can do so with
blind eyes even.

Those who have lost their eyes, as well their eyesight, are
referred to here, and are erroneously supposed to be
unable to weep. Our " Where there is a will, there is a
way," expresses the meaning of this proverb.

19. From a wet man some moisture can be got, from a
dry man none.

So we say that "Blood cannot be drawn from a stone." If
you are friends with a rich man, you will get some of
his wealth; but from a poor man you cannot get
anything.

20. Strike the ass on the ears, so that it may forget to
bray.

That is, when you strike, strike hard. So " when you hit,
hurt ; when you feed, fill," also " Age, quod agis."

21. Though the buffalo has large horns, they are on
his own head.

That is, their weight rests on him alone. A man must
bear his own joys and sorrows himself.

22. A feather does not stick without gum.
There is a reason for all things.

23. It rains not as it thunders.

If it were to, all crops would be destroyed. I have heard
this used about ourselves, that were we to punish, as
we scold, we would be very severe rulers. In English
we say, " His bark is worse than his bite."

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 365

24. Take care of your own tail-less ox; do not call
another man a thief.

That is, look after your own afiairs well, and do not meddle
in those of others.

25. Don't dig a well in another's path, or you will fall
in yourself.

The same occurs in Persian. We say, " Harm watch, harm
catch."

26. The country dog catches the country hare.

That is, take the means supplied ready to hand by nature
to effect an object, and you will succeed. Somewhat
similar is the English proverb, " Set a thief to catch
a thief/'

27. Though my house has been burnt, my house walls
have become ^^ 'puccaP

That is, the heat has converted sun-baked bricks into fire-
baked ones, and therefore the walls have become much
stronger. Similar are, " Out of evil cometh good ; "
also, " It is an ill wind which blows nobody any good."

28. They will circumcise him who eats sweets.
Children are generally circumcised when very young, and

before the operation is performed are given lollipops to
keep them quiet. The meaning is that when a man
professes to be very friendly, he will probably do you
harm. " Timeo Danaos et dona ferentes."

29. Who lives with a blacksmith will at last carry
away burnt clothes.

Similarly we say, " Who lies down with dogs must rise up
with fleas."

30. 0 hungry fellow ! what will you get from a
hare's lung ?

The lung is food no doubt, but won't satisfy a hungry man.

366 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

Above is said when one asks a man for what he either
has not got or cannot afford to give.

31. Don't eat of every tree, one will be as oleander
for you.

Do not be friendly with every man you meet, or some day
you will repent it. So we say, " The cow that eats all
grasses at last eats poison."

32. Don't cram all five fingers into your mouth at once.
That is, do not exert yourself to do what is contrary to

custom or good breeding. In eating, only the tips
of two or at most three fingers are ordinarily put into
the mouth.

33. Through too many butchers, the sheep becomes
unfit for food.

This is exactly parallel to our proverb of " Too many cooks
spoil the broth.''

34. The dead man would howl if the living would
hear.

No man experienced in native character can doubt the truth
of this proverb. When Settlement operations com-
menced, one Superintendent, new to the District,
decreed a number of redemption of mortgage claims
in favour of the plaintiffs on rather weak evidence,
and immediately scores of old claims, which had lain
dormant since annexation, were brought.

35. I don't want any benefits from you, but drive
the dog away from me [Le. don't harm me).

"When the Say ads and Uluma (holy and learned men), of
Bannu, soon after the commencement of Settlement
operations, urged in a body their claims to total
exemption from assessment, I explained to them that,
as a class, they might consider themselves handsomely
treated by Government should the same light rate

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 367

at which they had hitherto been assessed be main-
tained. When unable to extract from me any positive
assurance, some one repeated the above, meaning, of
course, that in any case they hoped they would be as
favourably dealt with in this regular Settlement as they
had been in the two preceding summary Settlements.
When I hinted that the sanctity and learning of
many of them was doubtful, considering that the
number of those who knew more than a verse or two
of the Koran was small, and of those who could read
or write their own names still smaller, they asked
me to allow them to prove their qualifications by
handling deadly snakes before me — a proposition I was
under the painful necessity of declining, as I did not
wish to be tried for murder.

36. If milch cows low, they want their calves ; then
why do dry cows low ?

That is, men should not be fussy in matters which do not
concern them.

37. If the wolf could make sandals, he would make
them for himself.

In his marauding expeditions, the wolf gets plenty of
skins, but makes no use of them. The meaning is
that what a man won't do for himself, he won't do for
another.

38. The dun-coloured dog is brother to the wolf.
That is, there is a good deal of truth in outward appear-
ances, say what you will. If a man looks a rogue, he
probably is one.

39. Neither was the ass mauled, nor the stick broken.
That is, neither suffered much harm, yet the beating

effected its object. Be moderate in all things, even
in punishing.

368 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

40. Make a division, look to men.

That is, give the largest shares to the best men. In these
law-abiding times a saying like the above is a dead
letter, but it was not so thirty years ago.

41. The dust went off and stopped with the ashes;
the wind came and swept both away.

This is commonly said of a weak man, who seeks assistance
in some difficulty from a man as weak as himself, and
both thereby suffer loss. I have heard it applied to
the case of the Muhammad Khel tribe four years ago.
They were in rebellion, and procured assistance in
supplies from the inhabitants of the Dawar valley.
The former were blockaded, and had to pay a heavy
fine before being re-admitted into British territory,
and the latter, early in 1871, were attacked in their
own valley, defeated with heavy loss, and also fined.
In this case " the wind " was of course the " 8arMr."

42. Who are brought up at Mama's fireside get their
heads turned.

Mama was a very powerful chief. The meaning is that
when poor men are too much noticed by their
superiors, they become foolishly vain.

43. One calamity says to another ^^ Bau.^^

*^Bau" is an expression used to frighten children. "What
is meant is that evil men are not to be frightened with
mere threats from men as bad as themselves.

44. !N'o one would let him into the village, yet he asked
leave to deposit his arms in the chief man's house.

This is said of a shameless man, who requires a good
snubbing.

45. Don't put your fingers into every hole.

If you do, you will get stung some day. This is said to
meddlesome people.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 369

46. Take sides, but keep on God's side.

47. Be it but an onion, let it be (given) graciously.
That is, show courtesy in small matters as well as great.

48. Either stand up to me or off from me.

That is, no half measures. . " The whole hog or none/'

49. Who understands himself, understands the world ;
who does not eats earth.

It was Pope, I think, who wrote, " And all our knowledge
is ourselves to know."

50. God's way is narrow, and is common to a father
and his son.

That is, though godliness is not easy, yet a godly father
will generally have a godly son.

51. Who talks much will be mistaken: who eats
much will make himself ill.

52. Do not take hold of the sword-grass ; but if you
do, seize it tight.

There is a similar proverb in English about the nettle, also
the verse :

*' Tender-handed stroke a nettle.

And it stings you for your pains ;
Grasp it like a man of mettle,
And it soft as silk remains."

53. Ask for your head from God ; there are plenty of
turbans, 0 Ham id !

That is, if a man's life is safe, there are plenty of ways of
livelihood open to him. With health and safety he
need not be anxious about a hat. The Italians say,
" He that hath a head won't want for a hat."

54. Though the cow be black, its milk is white.

That is, don't j udge from outward appearances. We have

adopted a similar proverb from the French, viz. "A

black hen lays a white Q^^*^

370 PASHTO PROVERBS TRANSLATED INTO ENGLISH,

55. Property which is not according to the owner's
position is called ^^hardm'^'' (unlawful or forbidden).

Thus, if a poor man wear a silk turban, one may suspect
he came by it improperly.

56. When you have one (eye) blind, put your hand
over the other.

That is, when you have once suffered a loss, take care not
to suffer a similar one again.

57. Fire catches not on living flesh.

Though grief may be hard to bear, still men can and do
bear it.

58. Either far from a calamity or in the midst of it.
Troops in battle are more liable to become unsteady when

under a dropping fire, but not actually engaged them-
selves, than when in the thick of the fight. So in a
cholera epidemic, people are less anxious when in it,
than when they know it is raging all round them and
may break out at any hour where they are.

59. The grave's earth is expended on the grave.
"When a corpse is placed in the grave, there at first sight

ought to be some earth to spare ; but there never is,
as what is not shovelled into the grave is heaped up
over it, to mark the spot. The meaning is, that in this
world there is a superabundance of nothing, for every-
thing has its own use.

60. The city is eaten by good policy, not by the sword.
The ruler governs by policy, not by brute force. We are

said "to eat" Hindustan now.

61. That part burns which has caught fire.

That is, each man must bear his own burdens. When a
man*s child dies, the father suffers grief, not his friend.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 371

62. What dost thou where thou hast neither sheep
nor lambs ?

Said to a meddlesome person as a hint to him to mind his
own business.

63. When edged tools are used, blood flows.

The same as our " You can't play with edged tools without
getting cut."

64. If partridges called not inopportunely, neither

sportsman nor hawk would know their where-
abouts.

Hence from this it appears that his own tongue is
to each man a traitor.
This is said to be a couplet from an unpolished poem by a
poet named Muhammad Fazii.

65. If the cow has turned out (good), the bread is in
milk ; if not, she is (as) another's.

That is, if she turns out well, the owner will have milk with
his bread ; if not, he must not take it to heart. Though
a man should look out for profit, if he does not get it,
he should not be cast down.

66. As mother so daughters : as the mill so the flour.
So we say, " Like mother like daughter ; " " Like carpenter

like chips," and so on.

67. As thou sowest, so wilt thou reap.
This proverb is to be found in all languages.

68. A hint for a gentleman, a club for a clown.

In English it is, " A nod for a wise man, and a rod for a
fool."

69. The thief knows the thief ; bosom friend the bosom
friend.

372 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

70. The sword is (tested) by examination, the arrow
by discharging it.

That is, some men's characters are easily read, other's not
until tested.

71. "When there was gram, there were no teeth;
When there were teeth, there was no gram.

That is, things do not fall out exactly according to man's
wishes. Thus, in 1874 in Marwat there was a
bumper crop of gram and wheat ; but the out-turn was
large elsewhere as well. So the farmers found it diffi-
cult to dispose of their grain except at very low rates.

72. When there was a son, there was no clothing for

him;
When there was clothing, there was no son.
This is similar to the last.

73. Why wash the bottom of the pitcher?

Don't perform useless labour ; if you wash the bottom of a
pitcher, it will get dirty again as soon as you place it
on the ground.

74. Where a house is, there will be the noise of voices ;

Where pots are, there will be a clatter.

That is, you will everywhere find what you naturally
ought to expect, e.g. in houses inhabitants, in water
fish, among agriculturists money-lenders, and so on.

75. Tree ! tree ! who would have cut thee down
Hadst not thyself supplied the axe-handle ?

We bring most of our misfortunes on ourselves.

76. If the silk be old, you won't make even an ass's
pack-saddle from it.

Meaning that all things, whether good or bad, come to
an end alike.

PASIITO PROVERBS TRANSLATED INTO ENGLISH. 373

77. First know yourself, then betroth yourself.
Meaning, don't rush blindly into matrimony ; see you can

afford it, then marry. This is a good precept, which
few but Marwats in this District act upon.

78. The horse can stand the horse's kick.

Means that it requires a strong man to resist a strong man.

79. If he will die from sugar, why kill him with
poison?

Meaning, if you can gain your object by soft words or
kindness, why use force ?

80. Discharged spittle cannot be caught up again.

81. Who is plundered together with everybody else
is not plundered at all.

Of similar meaning is our " Two in distress makes sorrow
the less.'*^^

82. What was your father doing ?
He was gelding donkeys.
What did he get for his pains ?
He soiled his own clothes. '

This refers to a man who does useless labour.

83. Good soup is made from good meat.

84. Who gains his living on the plain will be a fool
if he go to the hills.

If a man is well off where he is, why should he go else-
where? None of the old settlers in the plains in
Bannti ever visit the hills, except under necessity, e.g.
when outlawed, or to ransom stolen camels.

85. Would you have much grain, sow barley ; many
sons, make several marriages ; much wealth, be a mer-
chant.

374 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

86. Don't look at the cock on his dunghill, but on
your plate.

Judge of a man by his real worth, not by his outward
appearance. The English equivalent is *' Do not look
upon the vessel, but on what it contains."

87. Put not trust in a sword, woman, mare, or water.
Your enemy may use your sword against you ; your wife

may turn faithless ; your mare wiU. serve your enemy
as well as yourself; and water may drown you.

88. What is learnt in childhood will not be forgotten
in old age.

89. In manners gentle, in intentions crooked.

Refers to the man who outwardly is gentle, but at heart a
designing fellow.

90. So do that the snake be killed and your stick be
not broken.

That is, attack your enemy in such a way that you will
destroy him and not injure yourself. A Bannuchi
follows the advice here given to the letter, for he
generally kills his enemy by stabbing him in the
stomach when asleep on a pitch dark night.

91. When you are not called, don't go ; when you are
not addressed, don't speak.

That is, mind your own business, speak when you are
spoken to.

92. Go twice on a road, but not twice with a state-
ment.

That is, go as often as you like on a road ; but when you
speak, speak once and stick to what you say.

93. To repeat the Koran often is good.

Silence is best, except when you can speak to advantage, as
in repeating the Koran.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 375

94. A closed mouth is better than talking nonsense.
So we say, " Silence is wisdom when speaking is folly."

All languages have proverbs to the same efiect.

95. Whoever is caught is so by his mouth.
Similar is, " The tongue talks at the head's cost."

96. If you are not a good judge, choose a young
animaL

97. If he be thirsty, he will himself come to the water.
That is, every man will himself take steps in what will

benefit him.

98. A cheap article will not be without flaw ; a dear
one not without special excellence.

Our saying " cheap and nasty " applies here. The same
proverb occurs in Persian.

99. Who gets into the mud will be spattered with
drops.

100. Who walks on the river's bank will himself
fall in.

101. When the turban falls off from the head, if caught
on the shoulder even, it is well.

A Muhammadan feels much ashamed should his head be-
come uncovered in a superior's presence. The mean-
ing is that, when a misfortune befalls a man and he
partially recovers from it, he ought to congratulate
himself that it was no worse.

102. One mouthful, but let it be good.

Meaning a little and good is better than much and indif-
ferent.

103. What does the blind man want? Two eyes.
Said when questions are asked, the answers to which are

obvious. Every man desires his own good.

376 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

104. When night comes, fear is at the door; when
day comes, fear is in the hills.

Meaning at night fear is near at hand, in the day-time
afar off. .

105. A man's acts are the companions of his way.

106. Until a work be completed, don't call it finished.
Somewhat similar is our " Don't whistle until you are out

of the wood.*' Also, " Praise a fair day at night."

107. (If) a night intervene, God (will be) gracious.
Originally said of a condemned prisoner, who escaped

execution through death of the King, the night before
he was to suffer. Until the last moment there is
always hope.

108. What is concealment by a door, what by a
mountain ?

Meaning, if a door is enough to conceal you, why wish for
a mountain ? When an object is obtainable by small
means, why waste large on it ?

109. Behind his back, the King's wife even may be
abused.

Meaning, a man can only defend himself from open attack,
and ought not to regard what people say of him
behind his back.

110. Some one said to the camel, *^Is an ascent or
descent the easier?" He replied, "Confound them
both."

That is, a man never praises what he dislikes.

111. The snake is of the mountains, so is the club
(which kills it).

Meaning, a remedy will generally be found near at hand
to an evil, e.g. an antidote to a poison.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 377

112. When the garlic is pulled up, its root is exposed.
Meaning, when a misfortune befalls one, e.g. a lawsuit, its

effect is at once known to the world. In the case of
litigation it is that there is a general expose of all
your faults or weaknesses.

113. A crane, frightened at the roar of thunder,
fears even a jackal's howl.

Cranes are said to fall down when they hear thunder near
at hand. Instances of nervous friends or relations
almost as foolish as they must occur to every one.

114. Great floods come from great mountains, and go
to great rivers.

Meaning, great causes bring about great events.

115. An expectant is better than a fed man.

Thus many a man, hoping for promotion, will do better
work than one who has received all the promotion he
can expect.

116. Poison escapes through poison, i.e, one poison is
another's antidote.

A similar idea is contained in the following quotation from
Hamlet :

** Diseases desperate grown
By desperate appliance are relieved."

117. When it (grain) is taken by measure, a house
becomes desolate.

That is, when the farmer has no grain at home, and has
to borrow from a Hindoo, he is as good as ruined.

118. Suspicion becomes lost, and faith suffers thereby.
Meaning, when a man wrongly suspects another, and his

suspicions are proved groundless, his " faith " suffers ;
that is, a bad mark is supposed to be entered against
his name by one of the recording angels. The moral

378 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

seems to be that a man should not be hasty in
suspecting his fellow-man of wrong-doings.

119. A hypocrite, who observes the fast, is like an ox
muzzled, when treading out the corn.

Meaning that, as muzzling the ox is useless (for if he is to
be kept in good working order he must get as much
food as he cares to eat), a hj^pocrite, by keeping the
fast, does himself no good thereby. A man's goodness
depends on his sincerity, on the motives which in-
fluence him when doing apparently good works, and
not on the works themselves.

120. Every man's throat is wet from his own spittle.
Meaning, that a man must depend on himself, and not on

others.

121. Adala is a slave-girl, and another is Adala's.
Meaning that every one, even the lowest of us, tries to get

some one to serve him.

122. They are longed for with great solicitude, but
their bringing up requires great labour.

The reference is to children. The meaning is that when
man's wishes are fulfilled, even then he is disap-
pointed, and finds he has been pursuing a shadow.

123. Purpose is a boat; purpose is a sandal. When
a man's purpose is single, the boat sails along; when
crooked, his sandal goes to another (that is, the owner
dies).

The meaning is, that if a man's motives are honest, good
fortune will attend him ; if not honest, he will die or
be ruined.

124. As thou art, so am I, my sister; what difference
does it make that I am married ?

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 379

Meaning that a man's disposition does not change from
a change of status.

125. On account of one (mistress) seek for a hundred
go-betweens.

Meaning, a man cannot be too well prepared for any object.

126. Remembrance for a straw, remembrance for a lac.
If you remember a man ever so little, he is as gratified as

if you had sent him a handsome present.

127. Barter is with consent, betrothal at pleasure (of
the parents).

In the former case agreement between the two principals
is required ; in the latter, their consent is not asked,
for the parents of the girl and boy arrange the
marriage, and the young people have no voice in the
matter at all.

128. When a man falls from a cliff, he is in (every
one's) mouth.

That is, any mischance which befalls a man is immediately
magnified and known far and near.

129. Keep yourself ready, watch your opportunity.

130. The horses were shoeing themselves, the frogs
even held up their feet to them.

Meaning, emulation causes many to do foolish actions, as
it caused the ass in the fable of " The ass and the lap-
dog."

131. A snake bites for fear of his life.

Somewhat similar is, " Tread on a worn> and it will turn."

132. God will bring the year to an end, 0 sister ! but
I shall not forget your burnt knee.

That is, a mischance happens in a moment, but is long felt
and remembered.

380 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

133. Life is not such a mouthful, that a man should
gulp it down.

That is, men may talk as they will about the shortness of
life, but it is not so short that a man may live heedless.

134. Who lives at the pleasure of the heart, suffers
his own punishment.

That is, who lives a sensual life will pay for it in the end.

135. As the occasion, so the counsel.

136. The gun smashes the mark, it does not reap.
That is, everything has its peculiar use.

137. A frog went and asked a loan from an ant. The
ant replied, "Just now you were croaking, and now you
ask a loan from me ! ''

When a frog croaks, he is said to be intensely happy. The
meaning is that a needy man should not carry the
signs of ease about him. Fancy a fat well-dressed
man begging from you !

138. When the horse is another's, and the quarrel is
so too, why do you wish to bring about a reconciliation ?

This was Germany's feeling towards us in the late Franco-
German war.

139. Cold is not kept out with a " For God's sake "
or " For the Prophet's sake," but with four seers of
cotton.

Pathans begin most requests with a "For God's sake."
The meaning is that, though invoking God's or the
Prophet's name is right and proper, still a man must
not rely entirely on either to help him, but use the
means God has provided. To keep out the cold let
him stuff plenty of cotton into a quilt, and he will be
able to defy cold.

PASHTO PROVERBS TRANSLATED INTO ENGLISH, 381

140. What would have been the value of ^^ ghi^^ in
the world, had it flowed like a river ?

Thcat is, a good thing's value is according to its scarcity.

141. Sheep's trotters in the hand are better than a leg
of mutton a year hence.

The English parallel is, " A bird in the hand is worth two
in the bush."

142. One said, " The dust at the door," the other said,
^'Eat dust yourself."

The second speaker thought the first was abusing him, so
gave an insulting answer, whereas the first had said
nothing ofiensive. The meaning is, that persons
should not be over-ready to take offence.

143. When one hand is oiled, the other becomes so
from it.

Thus if a man is good, his companion, through contact with
him, will become good to. Pathans, and I believe
Muhammadans generally, regard anointing their bodies
as a preservative of health. Those who can afford it
oil themselves all over periodically, and their hands
frequently, to prevent dryness.

144. That is the weapon which has come into your
hand.

Meaning any weapon will serve your purpose when in
straits.

145. Though I am very thirsty after you, yet I'll do
what is pleasing to God and the Prophet.

Meaning, however keenly a man may be pursuing an object,
he ought to pursue it in a legitimate way.

146. If porridge were good, it would sell in the
Bazaar.

Meaning if a man or article be really good, he or it wiU
be duly appreciated.

382 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

147. When one has run beyond the boundary hedge,
he has escaped beyond blows.

That is, when out of reach a man is as safe as a thousand
miles away. If a murderer escape across the border,
he is as safe one mile beyond it, as one hundred.

148. When you go to a man of yourself, why become
offended at him ?

That is, you went of your own pleasure, so study his
pleasure, and don't quarrel with him. A man has no
right to anger on account of unpleasantness he brings
on himself.

149. When one stick is separated from the load, it is
well.

The " load " referred to is a bundle of firewood, from which,
if a man manages to get one stick, he ought to be
content. A man should not be grasping, but be
satisfied with a little gain.

150. The ass could not carry her load, (but) began
biting at her colt.

Said when a man cannot do his work, and lays the blame
on another.

151. The rat went into a wine-jar, and the cat began
asking for it at its hole.

Meaning that two clever enemies seldom give each other
an opportunity.

152. What fear has a stark-naked man of water ?

The familiar Latin line, " Cantabit vacuus coram latrone
viator," conveys the same meaning.

153. Don't put your feet into two boats.
That is, do one thing at a time.

154. Who has burnt himself with hot food, blows at
cold.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 383

The English equivalent is, " A burnt child fears the fire ; "
the French is, " A scalded cat fears cold water ; " the
Italian, " A dog which has been beaten with a stick is
afraid of its own shadow."

155. There was a man unaccustomed to " hang "; when
he got used to it, he used to throw it into his gruel.

That is, he became always intoxicated, and did not know
what he was doing. People should be careful not to
give way to pleasant vices.

^K>^, What have black crows to do with early morning ?
Crows are supposed to be late a-field. They here typify
bad men. Meaning is, what has black to do with
white, or bad with good ?

157. First the big dog barks, then the little one.
That is, whatever a great man does will be imitated by

small men.

158. As you neither buy nor sell, why do you block
up the Bazaar ?

A hint to idle men not to obtrude on busy men.

159. "Who shaves off his beard won't take long about
his moustache.

That is, who gets through the more difficult part of his
work, won't delay long at the rest.

160. Until you have eaten bitter things, you won't
understand the deliciousness of sweet.

161. Don't look at the teeth of an animal which has
grown up in your house.

A test examination is necessary only for persons or animals
whose quahfications are unknown.

162. You steal camels, and you make off stooping.
Attempting concealment is in some cases ridiculous and

384 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

sure to bring about detection, whereas a bold front
would not.

163. Let him eat the food to whom God has given it.

That is, let honestly acquired wealth be enjoyed in peace.

164. A toothpick even is sometimes of use to man.
Nothing is so valueless that it cannot be put to some profit-
able use.

165. If you think of a hysena, you are sure to meet one.
We say, " Speak of the devil, and he is sure to appear."

166. When a debt becomes old, it is forgotten (by the
debtor).

167. When a sheep does not wish to give milk, she
lets droppings into it.

A sheep can be easily milked, whether she will or not ; but,
by doing as the proverb says, can spoil the milk. The
meaning is that, though a weak man must yield to a
strong one, some means of revenge will be open to
him.

168. Though other things are connected with other
things, yet the rat's business is with the leather wallet.

Pathans, when travelling, generally carry with them a,
leather wallet, containing several days' supply of flour,
which rats of course attack when they get the chance.
The meaning is, that all follow their own business, be
it what it may.

169. Surmounting (a difficulty) is better than looking
(at it).

Meaning, don't stand and calculate, but begin with a will,
and you will succeed.

170. In a house even the ant is a pest.

Meaning, that anything which causes annoyance in a

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 385

family, be it ever so small and insignificant, is objec-
tionable.

171. Either newly-weaned calves or children exhaust,
the food.

Both are great eaters, and will not be of use for some time.
Man must submit to present loss in many cases,
though in the end he will be a gainer.

172. The sweeper's gain is the dog's.

Both are unclean. Whatever the sweeper gets he gives to
the dog. The meaning is, that from what is bad no
profit can be obtained by the good.

173. The noise of a gun is heard better at a distance
than near.

Meaning that the fame of an exploit increases according
to the distance from the scene of action.

174. The roadside-tree remains bare.

175. After the cow has been stalled, the housewife
begins grinding the wheat.

Meaning that method in work is good.

176. One's appetite is not in his keeping.

This is a rascally saying, as it implies that man is not re-
sponsible for crimes of passion. There are several in
English quite as bad. The translation is not literal.

177. One man is his fellow-man's Satan.

That is, don't suppose that the devil alone will do you evil,
for your fellows will do you as much, if not more.

178. The " sepoy" is the flossy head of grass,
The cultivator the blade itself:

The head flies away, the blade remains.
Moral : — Young girls should not marry soldiers, notwith-
standing their handsome exteriors, but farmers, the
former being always on the move, the latter never.

386 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

179. I began to work still better (than before), I broke
my leg.

A similar English proverb runs : *' Striving to better, oft
we mar what's well ; " but the following epitaph is
nearer the Pashto, " I was well, would be better, took
physic and died."

180. When fire catcbes, dry and damp burn together.
Meaning, that misfortune falls on deserving and unde-
serving alike.

181. Gain and loss are intermingled.
So the English, " No pains no gains."

182. A horse is easy (to procure), trappings difficult.
Saddlery is not made in this District at all. The leather

parts come from Peshdwar, the wooden from the
Punjab. The meaning is, that it is easy to begin an
undertaking, but difficult to carry it to a successful
issue.

183. A hurt finger cannot be cut off, nor can its pain
be borne.

By " hurt finger " is meant a bad son or other near relation.

184. May you not be the son of a good father !

If so, men will always be drawing invidious comparisons
between you and your father, criticizing unfavourably
everything you do. The Spaniards say, *^ Blessed is
the son whose father went to the devil ! "

185. "When the falcon prepares for a swoop, he forgets
death.

Meaning, that in a moment of excitement a man forgets
everything but his present object.

186. Until you heat iron, you won't lengthen it.
Meaning, that until you punish an obstinate fellow, he

won't become tractable. The above is, I believe,

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 387

from the poem " Yusof wa Zulekha" or "Joseph and
Potiphar's Wife."

187. The akhoond used not to go to the mountain,
nor the bear come to the mosque.

Meaning, each kept his place, and did not interfere in the
other's business.

188. Sadari was asking for his debt, and Nadari put
the indebtedness on him.

The thought here is somewhat similar to that in our " Give
him an inch and hell take an ell."

189. The first man is the last man's bridge.

190. The jungle will not be without a tiger.
This is probably taken from the Persian.

191. A hundred accounts and one meaning.
Meaning " a long story about nothing."

192. Who remains near fire at last gets burnt.

Our "You cannot touch pitch without being defiled," is
equivalent.

193. When the dog barks, he sees something.

That is, a wise man will not make a fuss about nothing.
So we say, " When the old dog barks, he gives advice."

194. If you don't eat garlic, your breath won't smell.
Meaning, if a man does not do wrong, he won't be called

a wrong-doer,

195. Be hanged to you, 0 wench !

As you wash your fellow- wench's feet.
Said to remind persons of equal positions that they should
not do servile work for each other.

196. Though the bowl was not broken, (the sound of)
its crash went forth.

388 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

The allusion is to rumour exaggerating every occurrence.

197. As the ass is, so its burden.

That is, a man or animal cannot do more work than he is
physically capable of.

198. A corpse does not langhj and, when it does, it
tears its shroud.

When a man acts contrary to nature, or tries to, he does
himself an injury.

199. Though the mother be a wolf, she does not eat
her cub's flesh.

This proverb would have been very applicable at commence-'
ment of Settlement operations, to satisfy the people
that they would not be over-assessed.

200. The drummer who beats the drum has strength
sufficient for it.

A man is fit for what he can do.

201. A drowning man catches at a bush.

Substitute " straw " for " bush," and it becomes a familiar
English proverb.

202. The sun is not hidden from view by the fingers.
That is, small means will not efiect great results. The

means must be commensurate with the task.

203. Though the porcupine is lawful food, its appear-
ance is like carrion.

That is, though it is lawful, you should not eat it. The
application is, that though some acts are permitted by
law, yet they may be morally wrong.

204. The rose from rose is born, the thorn from thorn.

That is, " Like produces Hke."

205. Two swords are not found in one sheath.
Parallel is " Two of a trade never agree."

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 389

206. The ruler's house is a river ; when one fell into
it, he did fall.

That is, if a man gets into a scrape with Government, or a
representative of Government, he is ruined for life.

207. He says to the thief ^' Thieve," and to the house-
holder '* Look out."

Meaning that a knowing man can turn all manner of tools
to account. Thus, by doing as the proverb says, he
obtained immunity from thieving visits for himself,
and secured the thief's capture.

208. The horse runs according to his ability (but not
so fast as his rider would wish).

209. "When drops collect, a large river is made out of
them.

So the Scotch sajdng, " Many a little makes a mickle," also
the Latin, " Gutta cavat lapidem."

210. The lizard through the bad luck of having feet
was expelled from the snake tribe.

Meaning that a man who follows not custom, but adopts
some novelty, becomes disowned by his tribe. Thus
the Niazi Pathans of the Isakhel Sub-coUectorate now
commonly speak a broken Punjabi dialect, and are
often called by Wazirs and Marwats " Hindkais,"
and are looked down upon by pure Pathans, as mere
hewers of wood and drawers of water. They are also
sometimes spoken of derisively as " Chi-KriSy^ a word
derived from their peculiar way of pronouncing " tza
Kre,^ the Pashto for " what are you doing? " or " what
is your occupation ? " In fact, owing to their adoption
of Punjabi, and the broken way they speak Pashto,
they are more or less disowned by the tribes still
speaking only Pashto.

390 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

211. Great works are wrought by great hands ; for if
they (the hands) are small, they are stayed.

That is, without the necessary materials a work cannot be
done.

212. The hungry man thinks barley cake a ^^ puldoP
A ^'puldo "is a fowl or other meat smothered in rice and

spices, and is the prince of dishes in a Pathan's esti-
mation. English parallels are, " Hunger makes hard
bones sweet beans," and " Hunger makes the best
sauce."

213. The man in the thick of it feels no fear.

214. If Eed came every month, who would call it
^^ akhtar^^ ? [i.e. good fortune).

'* Toujours perdrix''^ becomes nauseous.

215. Easy come easy gone.

So we say, "Lightly come lightly go."

216. First food, then religion.

That is, you cannot expect a man to be devout on an empty
stomach.

217. The accomplishment of a work is at its own time.

218. The ass jogs on, and its master tramps behind it.

219. Sometimes man follows Satan's (advice).

220. There was but one egg^ and it was addled.
Meaning that if an unlucky man acquires anything, it does

him no good. It is generally applied to a man, who
has only one child, and that a weakly one.

221. Be not so sweet that men will eat you, nor so
bitter that they will spit you out.

That is, be moderate, preserve " le juste milieu " in all
things.

PASUTO PROVERBS TRANSLATED INTO ENGLISH. 391

222. Though the water-mill is your father's, it is used

in turn.

This makes a capital answer to an importunate suitor, who
wishes to have his case heard before his turn. In
such a case the judge is of course the water-mill.
Somewhat similar is " First come first serve."

223. Were the knife of gold even, no one should
plunge it into his own belly.

That is, though a golden knife be valuable, yet it is not so
for doing harm with. Gold is valuable; the miser
hoards it to his own bodily discomfort, and thus, as it
were, plunges a golden knife into his own bowels.

224. The fingers of one hand even are not alike.
This is very common. When a head man is seriously

spoken to about the delinquencies of some members of
his tribe, he replies that his tribe generally is well
conducted ; but, holding up his fingers, " as the fingers
of one hand, etc., so what can you expect ? "

225. Don't enter the water where there is no ford.
That is, " Look before you leap."

226. When a man leaps over one water-channel, the
next will be easy for him.

Somewhat similar is, " What is well begun is half done,"
or " A good beginning is half the battle."

227. If you don't mind bother, buy a goat.

Goats are very mischievous and troublesome to keep,
although they are very useful and profitable animals.
The meaning is, that a man should be prepared for
some difficulties when he enters upon an undertaking
from which he expects profit, and unless so should
not begin it.

228. The '^ Kanz^^ treats on many subjects if only
Moolah Faruk would obey it.

392 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

The " Kanz " is a commentary wHcli treats on religious
observances. Moolah Faruk studied it, but did not
follow its precepts. Similarly we say, " In vain he
craves advice that will not follow it."

229. One's own tongue is both a fort and an evil.

230. Complaint comes from wounded hearts, why does
not the sound heart complain ?

The answer would be " because it is sound.'* See next
but one.

231. A great spear wound is well, it heals quickly.
But a severe tongue-given wound becomes a scar

in the heart, it healeth not.
There are a number of Enghsh proverbs of the same mean-
ing. Thus, "The tongue's not steel, yet it cuts."
" The tongue breaketh bone, though itself have none."

232. When there is no wind, bushes don't shake.
That is, there is no result without a cause. " There is no

smoke without fire."

233. From the inevitable there is no escape.
Meaning as you can't escape it, you ought to face it like

a man.

234. Don't dance without the drum.
That is, don't rejoice without a cause.

235. The world is a traveller's Sarai.

236. Eed is not such a son that he will pass by unob-
served.

That is, deeds worthy of fame will be famous.

237. Don't kill a snake, even by a strange hand.

A strange hand might not kill it outright, so kill it your-
self. The meaning is that men should do all their
difficult or dangerous work themselves.

PA SET 0 PROVERBS TRANSLATED INTO ENGLISH. 393

238. Either go to high mountains, or great families
(for protection).

Meaning that without ** a friend at court " there is neither
safety nor prospect of advancement. An unsuccessful
native official generally attributes his want of success
in life to his having been " he-wasila,^^ i.e. without a
patron.

239. As you eat not from that garden, why do you eat
anxiety about it ?

That is, why vex yourself about a thing from which you
derive no benefit ?

240. Where there is not subjection, there won't be
respect.

The translation is not nearly so forcible as the original.
The idea is natural to a native mind that, until you
prove your power and your will to punish, you ought
not to be respected. We say, " The more a dog is
beaten, the more he likes you."

241. Either death or satiety.
" The whole hog or none."

242. If ye seek it, ye will find it at last.

So the text, " Seek and ye shall find." All languages
contain similar sayings.

243. One moment is not like another.

244. A little water is medicine for moist clay (i,e.
makes it of the proper consistency for brick-making).

When a subject is in a certain state, a very little turns the
scale. The English proverb, " The last feather breaks
the camel's back," partly conveys the same meaning.

245. Who does wrong has bad dreams.

Meaning that a man's thoughts and his acts are inseparable.

394 rASHTO PROVERBS TRANSLATED INTO ENGLISH.

246. Be at enmity with a jackal, collect an army of
tigers.

247. What tree is there that the wind has not shaken ?
This is a saying common in most languages.

248. Don't ask the Caravan of its hardships, but of its
welfare.

Meaning don't remind a man of his misfortunes ; remember
" all's well that ends well," and be content with hear-
ing that of the Caravan.

249. The past is underneath the stone.

Meaning, " Let bygones be bygones." So the text, " Let
the dead bury their dead."

250. What a man seeketh happens to him.

251. From the full vessel something spills over.

252. If thou goest not, I shall carry thee; but if thou
eatest not, what can I do to thee ?

Similarly we say, " You may take a horse to the water,
but you can't make him drink."

253. If the thief turn not back, let his pal do so.
Meaning that though concord is good, it is not so in bad

deeds.

254. Though the night be dark, the hand does not
miss the mouth.

An old habit sticks to one be he where he may.

255. 0 fawn-coloured dog ! if thou art speedy, thou
wilt be conspicuous in the hunt.

Meaning the same as our " The proof of the pudding is in
the eating of it."

256. Erom hearts to hearts are ways.

This is probably taken from the Persian, but is common.
The meaning is, "Where there is a will there is a way."

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 395

257. Though the eyes be large, yet they work through
small pupils.

The value of an article depends on quality, not quantity.

268. "What is the goat, what its flavour ?

259. Though silk be old, it is better than cotton thread.
Parallel is Chinese, " Better a diamond with a flaw than a

pebble without one."

260. Though a rupee be small, it is full weight.
Little and good is better than much and bad.

261. "What the priest says, that do; what the priest
does, that don't do.

262. The water-mill will not grind with a driblet of
water (literally ^' dry water").

One application is that men won't work unless adequately
paid.

263. The water-mill whirs through the force of water.

264. "Who knows the benefit of good advice will
commence no work without taking counsel.

265. Put cloth on cloth so as to match.

266. Except this, that one does not gain his end, there
is no gaining one's end.

That is, unless a man's object be failure, there is no such
thing as gaining one's object.

267. A man can best scratch his back with his own
nails.

268. May you have porridge, and may it be hot !

In Bannu porridge is generally eaten cold. The meaning
is that it is well that a man should gain profit with a
little trouble. He should not make his bread too easily.

269. Make thou the roof and ask me to embellish it.

396 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

Once an invention is made, even tTiough imperfect, it is
easy to improve on it.

270. Get room for a nail, and from a nail room for the
fist will result.

The reference is to the effect which the insertion of " the
thin end of the wedge " produces.

271. (To bind) another's turban on your head is to
bind a snake on.

That is, the possession of strange property will cause a man
harm.

272. For great houses desire a mutual friend ;
For great mountains a road.

That is, help of others is always of use.

'273. After the ox was half-skinned, he remembered he
ought to have cut the feet off first.

Unless a man's arrangements are perfect before he com-
mences an undertaking, he may find he will not
succeed.

274. I am eating one and cooking another.

This is said of the greedy man, whose " eyes are bigger
than his belly."

275. The more an evil is kept quiet the better.

The nearest English equivalent I can think of is, "Let
sleeping dogs lie."

276. When water is over the head, what matters one
yard or two ?

" Over shoes over boots " is somewhat parallel.

277. First look out for a companion, then a road.
Had France followed the advice here given in the late

Franco-German war, her fate might have been dif-
ferent. This is, I understand, an old proverb in
Arabic.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 397

278. Buffalo ! Buffalo ! though we are not of one
mountain, we belong to one thicket.

A buffalo, whose horns had got entangled in the thicket,
is supposed to have thus appealed for assistance to a
passing buffalo of another breed. The meaning is,
that one man should help another in distress, be he
Hindoo or Musalman.

279. From the toothless mouth spittle flows involun-
tarily.

The meaning is, that when the restraining force ceases to
exist, or to act, that which was formerly confined
breaks loose. The proverb is generally applied to a
fool, who cannot keep a secret.

280. Use language with every one according to the
measure of his understanding.

This is a very old proverb in Arabic.

281. Whether low or high, let it be in the hand.
Meaning whether price be low or high, let it be ready

money.

282. Don't give your neck into another's hand.

283. Ant ! Ant ! why is thy head so large ? From

the weight of wisdom.
"Why are thy loins so slim ? From the weight

of arms.
Why is thy bottom so broad ? Men talk not of

bottoms.
King Solomon is supposed to be the inquirer, and to have
been rebuked for asking an improper question in the
above way.

284. Who stood still in mud, went, i.e. sank in.
Meaning that in a difficulty a man must act or succumb.

398 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

285. The satiated man grows cold.

286. When the snake approaches his hole, he straightens :

You lie on the top of your grave and straighten
not!
Man is addressed. Snakes are looked upon as full of deceit,
and are often thought to he embodied evil spirits.

287. A hoarse throat cannot sing songs.

288. Trouble arises through that man from whose
nose drops hang.

A man of the above description is looked on as a careless
half-witted fellow. Such men often cause mischief
without intending any. The meaning is, that evil
befalls a man from unexpected quarters.

289. Prostrate him with fever, and he will consent to
death.

This is almost literally true, for many a fever-stricken man
would, while the fever is on him, look on death as
a happy release. The meaning is, that if you wish a
man to agree to something, you should demand much
more than you require him to consent to. In the
proverb fever is looked on as worse than death. So
amongst the Spaniards and Italians the proverb, "Ask
but enough, and you may lower the price as you list,"
conveys the same meaning. So in Latin, " Oportet
iniquum petas ut sequum feras." It is much on this
principle that natives generally in litigating claim
double what is due, or we believe they do, and decree
half they claim.

290. Don't throw pearls into the cow-shed.
Equivalent to our " Don't cast pearls before swine."

291. "When a stick is stirred in filth, the stench there-
from increases.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 399

292. A white beard is useless if the heart be black.
Meaning unless a man's actions conform with his outward

appearance, the latter will not avail him.

293. Eyes feel shame from eyes.

Thus it is better to reprimand a man verbally than in
writing. If he deserves it, the censure will be felt the
keener ; if not, the presence of the censured man will
shame the censurer.

294. Sometimes jests injure Faith.

As explained before, it is believed a record is kept of every-
thing that a man does or says ; thus, an improper jest
would be entered against him.

295. Some one asked a pilgrim dog whether any one
had been kind to him on the way. He replied, "All
were good, but may a curse light on my own species ! "

Seeing he was a strange dog, all dogs attacked him. The
meaning is, that a man is injured by his equals, not by
his superiors or inferiors.

296. Those bitter things are good, whose end is sweet.

297. Spots show on white clothing.

Applied in cases where small failings in public men are
magnified into great faults ; thus Gay says —
" In beauty faults conspicuous grow,
The smallest speck is seen on snow."

298. A devil is afraid of his own shadow.

He is popularly supposed to fear nothing else. The meaning
is that it is the effect of a man's own acts on his mind
which frightens him, for *' Conscience does make
cowards of us all."

299. To the thief every bush is a man.

So Shakespeare in King Henry YI. : " The thief doth fear
each bush an oflB.cer."

400 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

300. Use threats, but don't leap quickly.

801. A burr on a small pretext sticks to a man.
This is generally applied to a shameless man or a bore.

302. Though the oleander has a flower like the rose,
it does not become a rose thereby.

303. The cat is a dervish until he finds milk near him.

304. The akhoond was making me guilty, but T was
not becoming so.

That is, a guilty man will not confess his guilt, though it
be proved against him. In former times akhoonds
often acted as judges or umpires in quarrels, as
" Kazis " were few.

305. The jackal's messeuger is a jackal; the lion's
a lion.

This is another proverb of the " Like master like man ''
class.

306. The feet go to that place to which the heart goes.
That is, man does what pleases him.

307. If the sword be sharp, it will be seen by its
stroke.

308. Although the cloud is black, white water falls
from it.

This is more forcible than our " Every cloud has a silver
lining."

309. Away from the eyes, away from the heart.
Parallel is " Out of sight out of mind."

310. "Who is at home with every one will carry away
some habit of his.

311. Strange food is sweet.

312. When it is gone, its value becomes apparent.

PA8HT0 PROVERBS TRANSLATED INTO ENGLISH. 401

313. It was a calamity, but it did not increase.
When an accident has befallen a man, let him be thankful

it was no worse.

314. It is better to carry stones on one's head from
the tops of high mountains than to be under an obliga-
tion to any one.

315. A story arranged with deliberation is palatable.

316. "Who eats little eats always, who eats much eats
the bitter plant.

That is, a glutton gets dyspepsia, a moderate eater has
always an appetite.

317. The more a tree is lopped, the higher it grows.
Generally said with reference to almsgiving. What is so

bestowed will be returned one hundred-fold.

318. When the knife is over a man's head, he remem-
bers God.

Parallel is, " The devil was sick, the devil a saint would
be."

319. What lot is bad ? That which a man shows you,
and gives you not.

320. When the flour becomes dough, every one can
handle it {i.e. shape it and bake it).

That is, when everything is prepared for the finishing
stroke, the carrying out of a design is an easy matter.

321. The pitcher was somehow broken as it was, the
mallet was only a pretence.

Thus when a man ruins himself by his own folly, he is
sure to lay the blame on something else.

322. Ask the sheep about the thorn-hedge.
Ask of those acquainted with misfortune what it is, e.g.

the starving man, not the sated man, of hunger.

402 PA8HT0 PROVERBS TRANSLATED INTO ENGLISH.

323. Good cakes deserve ^'' ghiP

What is good merits good treatment. "The labourer is
worthy of his hire."

324. Eat then food when it becomes appetizing :
Drink then water when it becomes sherbet.

Meaning simply don't eat unless you are hungry, or drink
water unless you are thirsty. Natives follow the
advice here given better than we do.

325. When the birds are taxed, the bat says, " I am
a rat," and when the rats are taxed, " I am a bird."

Means that a clever fellow can always give a plausible
excuse wherewith to escape what is disagreeable to
him. The Pashto is little more than another rendering
of the Arabic and Persian : " They said to the camel-
bird (^.e. ostrich), * Carry.' It answered, * I cannot,
for I am a bird.' They said, * Fly.' It answered,
' I cannot, for I am a camel.' "

326. An arm when broken goes to the neck.

That is, is suspended from the neck in a sling. Means that
in affliction one seeks succour from his natural pro-
tectors, e.g. a child from his parents.

327. Children cry to their parents.

This is as the last. Pathans, indeed natives generally, when
urging a complaint, often appeal to the English official
as their " father and their mother," hoping thereby to
touch his heart, and really regarding him as their
natural protector.

328. A toothless man cries for a bone, like an old dog.
Meaning man is never content, but strives after things

which he cannot use when acquired.

329. What is the ass that he should not carry a load ?
Meaning a man must be content to do that work for which

he is fitted.

PA^HTO PROVERBS TRANSLATED INTO ENGLISH. 403

330. Fleas jump to no purpose in your armpit.

In such a position they cannot jump far. The man who
gives himself useless trouble or anxiety is referred to.

331. The bull-buffalo's companion is a cow-buffalo.
The buffalo is an awkward ungainly animal. The meaning

is that "Like will to like." Another parallel saying,
is, " Like to like and Nan to Nicholas."

332. I have doubts of his orthodoxy, yet he is making
converts.

That is, sensible people will not be deceived by specious
appearances, though fools may be.

333. The one could not catch him up, yet the other
kept on telling him to pass him, and return across him.

Said of people who are far too ready to proffer advice about
things they cannot do themselves or know nothing
about.

334. Where is the ass, and where the mosque ?

That is, what has one to do with the other ? The ass is
unclean, and the mosque is clean.

335. The grain-sack's mouth became open, and a way
for the millet was made.

When one flaw appears, all the others that exist will be-
come apparent too. The above is generally applied to
cases in which a man begins to litigate, and, once
begun, is drawn into a number of other suits. " The
worst of law is that one suit breeds twenty."

336. God knows on which knee the camel will squat
down.

This is used when the issue of any matter is doubtful. It
is common amongst litigants, to illustrate their idea
of the " glorious uncertainty " of the law ; at least I
have heard it so used. I am told there is a proverb
in Persian much to the same effect.

404 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

337. When the cat has dreams, she sees the rat.
Referring to every one's thoughts being ever fixed on his

own business.

338. The lamb follows the sheep, the kid the goat.

339. All the blame be on the priest.

This is a Persian saying, but is now in every Pathan's
mouth. At first it was only used in cases when a
man, thinking his clothes were soiled by contact with
some unclean thing, asked the priest if he might join
in the prayers being said at the mosque, and the
priest absolved him from all evil consequences. Mutter-
ing above to himself, the man would then pray with an
easy conscience. The saying is now of more general
application, and extends to all cases in which one
man is supposed to be responsible for the acts of
another, e.g. the chief for the acts of his clansmen.

340. The man suffering from flatulence must swallow
the physic to effect his cure.

Meaning we must get out of our own scrapes as best we
can ourselves. The proverb is not translated literally.

341. Eish see and understand each other in the water.
That is, creatures of like natures understand each other,

though there be a medium or veil, like water, between
them ; or, as it was explained to me, " The * Sahib-log '
know each other, but not us nor we them."

342. Where is the bald head, where the fine cloth ?
To call a man bald head is, as in the time of the Prophet

Elisha, to insult him. The reference is to a man of
station who does some low action.

343. You keep running after me, your own acts revert
on you.

This is a couplet from the poem of " Yiisof wa Zulehha "

PASIITO PROVERBS TRANSLATED INTO ENGLISH. 405

already referred to. Means that as one sows so he
will reap.

344. I was seeking assistance from you, you have
made yourself all the more haughty.

Meaning the more a man is sought after, the prouder he
becomes from self-consequence.

345. You are neither a hawk nor a falcon, but, as you
dwell amongst this worthless people, eat flesh.

Meaning though you are not a fine fellow, still you are
better than the others, so make yourself a chief.

346. The country is misty, the king is blind.

Used disparagingly of authority, when a man supposes
" there is something rotten in the state " of the
administration.

347. He discharges water from blind eyes.
That is, he is doing what is thought impossible.

348. Be thou both mine ass, and mine ass's keeper.
When an impossible amount of work is thrown on a man,

he puts this saying into the mouth of his task-master.

349. You have brought the pulse and still laugh ?

A story goes that some pulse was stolen, and the thief, on
being taxed with it, brought back the stolen property
with bold efirontery, forgetting that by so doing he
had assisted in proving his own guilt. On seeing his
hardihood, the owner said as above to him. The saying
has become a proverb, and corresponds to our " Let
those laugh who win."

350. I'll rob you, then the load of onions won't be on
your head.

Meaning a scamp when cheating a man will always pretend
to be doing him a favour, ejj. a leg selling a horse to
a fool. When the Waziri measurements were going

406 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

on, a party of my surveyors, travelling along the
higli road in broad daylight, were robbed and left
naked by some hill men. No doubt this is the
proverb used by the robbers when relieving my people
of their clothing, for all Wazirs appreciate a good joke.

351. If you keep me, I'll keep you ; if you annoy me,
I'll annoy you.

352. You were not fit to take care of yourself, much
less of a lover.

The origin of this saying, now commonly used about in-
competent persons who try to do more than they are
capable of, is this. A chief closed a road, and caught a
woman using it as a short cut to a viUage, where she
had a lover. As a punishment and warning to others,
she was tied to a tree by the road-side, whereon a
rival of hers mockingly repeated the above to her.

353. The camels were not weeping, their sacks were.
Used ironically when a wronged man, attempting to get

justice, is punished instead.

354. He struck his foot with the axe.
That is, he has only himself to blame.

355. The jackal could not climb the tree, so said the
fruit was sour.

Corresponds to our proverb about the fox and the grapes,
which is common to many languages.

356. You are pelting heaven with clods.
Said of a man who sets himself to do a vain task.

357. The naked man leaves the road, the hungry man
does not.

That is, so long as a man can keep up appearances, he does
not show that he is ashamed of his poverty.

P ASH TO PROVERBS TRANSLATED INTO ENGLISH. 407

358. The day one, its shadows two.

In the morning shadows are cast to the west, in the after-
noon to the east. The day typifies man's life, the
shadows changes in his condition.

359. The sleep of kings is on an ant-hill.

This, which is probably taken from the Persian, corresponds
to Shakespeare's line, ^'Uneasy lies the head that
wears a crown."

360. He is brother to the monkey, he tears his own
wound the wider.

Said of persons who damage their own cause.

361. Is a lash or whip the better ? May both sorts be
damned !

Corresponds to our expression, " It is six of one and half
a dozen of the other."

362. As the rock, so its chameleon ; as the mountain,
so its goat.

Corresponds to " Like carpenter like chips," and others.

363. A nose- cut-off misfortune fell on my own matting.
Said when a heavy domestic affliction befalls one.

364. You have become old, but ntjt a Musalman.
Said of a hardened old sinner.

365. 0 caravan of cares, mayest thou not come !
Thou broughtest not gain without loss.

It was hinted to me that this wish would be an appropriate
one should this Settlement end with an increase of
assessment and a promise of another ten or twenty
years afterwards. The influx of Settlement officials in
a District brings a " caravan of cares " to the culti-
vator.

408 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

366. When sleep overpowers it wants not a pillow;

When the heart is in love, it wants not beauty.

367. Of the broken bow two persons are in fear.
That is, the archer, that the bow will break in two alto-
gether, and the object at which the arrow is aimed,
who knows not the state of the bow. Above is often
applied to cases of which neither the plaintiff nor the
defendant can forecast the upshot.

368. I cannot bear to see you near me, nor can I let
you leave me.

Said of persons who cannot make up their minds. •

369. On the thief's beard is a straw.

Said of offenders who, by their own actions, cause them-
selves to be convicted. The story goes that on a theft
occurring, which seemed to defy detection, the Kazi
invited a number of the well-known city bad characters
to dinner ; and when the talk was about the theft,
suddenly repeated the above, on which one of his
guests put his hand involuntarily to his beard, and
thus proclaimed himself the delinquent.

370. Did horsemen or footmen kill your father ? Seeing
that he has ceased to be of good to me (i,e. died), what
matters it which killed him ?

Said in cases when there is no object to be gained by in-
quiring into the cause of a loss, once the loss has
occurred.

371. From the scald-head scurf is ever falling.

372. " Shue^^ berries are not eaten by stealth.

In eating them a crunching noise is made. Meaning is
that endeavouring to conceal what will be known is
useless.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 409

373. You keep on " cluck-clucking " here, and lay
your eggs in another village.

Addressed to a hen. Is applied to a man who promises a
favour to one and bestows it on another.

374. Strange dogs came, and drove away the village
dogs.

Applied to outsiders who supplant old office-holders.

375. The deaf man laughs twice at one thing.

Once when he sees others laughing, and again when he
understands the joke himself. Said to illustrate the
difference between a quick and obtuse- witted man : the
latter does as much as the former, but more slowly.

376. Like a mad dog, he snaps at himself.
Generally said of a head man who treats his dependents

badly.

377. Like carrion-eating dogs, one snaps at the other.
Said of a family divided against itself.

378. The scald-headed man began to comb his head,
blood came over his face.

That is, tried to clean his sores, and made them worse.
Refers to a bad man who tries to re-establish his
character and makes it worse.

379. A rhinoceros-shield is good, a Feringi's sword
is good.

380. Some one said to calamity, '' Will you come to me
or shall I go to you ? " She replied, " Don't come to me,
I'll come to you."

That is, calamity befalls a man whether he wiU or no.

381. Mayest thou (God) not knock me about in search
of a livelihood, but send it in search of me !

410 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

Means every man's wish is to gain his bread as easily as
he can.

382. It was partly the stick, and partly the bald head
had no hair.

This might be Paddy's answer as to how he came by a
broken head. A bald-headed man is said to have a
very fine skin and soft bones.

383. Oleander appeared to me detestable on the plain,
and yet it has come and stood before my very face.

Said to the obtrusive man, as a hint to take himself off.

384. If I do not speak, this my broken leg will speak.
A shepherd broke a sheep's leg, and told the animal not to

tell his master ; the sheep made the above reply. The
meaning is that his acts proclaim the man.

385. Where is the mouth, where the elbow ?

The elbow cannot be touched by the mouth. Said of
persons who boast of doing feats which are im-
possible.

386. Dogs eat bones, (but) don't think of the conse-
quences.

Applied to thoughtless improvident people, who act rashly,
without regarding the consequences, like dogs that eat
bones, and never consider whether they can digest
them or not.

387. You use such language that asses get fever.

It is said that asses cannot get fever. The above is said of
foul-mouthed persons.

388. If I say anything, it is (known to all) the village ;
if I say nothing, Khani's son is my nightmare.

Said of persons placed in such a position that whatever they
do, they will be found fault with.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 411

389. Laughter out of place is lamentation.
That is, it sounds so to the hearers of it.

390. If a man say to you, " A dog has carried off your
ear," would you go after the dog or put your hand to
your ear ?

That is, judge for yourself in all matters, don't readily
helieve what you hear.

391. He is like zedoary, he spoils the flavour of the pot.

Zedoary resemhles turmeric, and sometimes gets mixed up
with it. Above is said of cross-grained ill-tempered
men, who by their presence in an assembly throw a
damper on the company.

392. A drop will not cool you, and a crumb of bread
will not satisfy you.

Said of a necessitous man, whose wants must be fully re-
lieved or not relieved at all.

393. The water beneath comes from above ; with tears
it weeps over its separation, ^' When I have gone, gone,
I shall not return again, alas ! alas ! 0 past moment ! "

394. The blind, the deaf, the scald-headed, the
paralyzed, wherever they sit, cause quarrels.

395. When the mother becomes (like) a step-mother,
the father becomes (like) a step-father.

The amount of the latter parent's affection for his children,
whilst they are young, depends on their mother's love
for them ; so, in all things, the world's trown or caress
depends on the will of a few leaders in it.

396. The ass was calling the weaver, and the weaver
the ass ; the wolf heard, and tore the ass to pieces.

412 PASHTO PROVERBS TRANSLATED INTO ENGLISH.

A man should not let others know about his private affairs ;
if he does, he will have reason to repent it.

397. 0 prairie deer ! your habit is not good; you eat
the grass of the plain, though you possess the hill air :
one day you will meet with such a hunter, that you will
dye your body with blood.

Meaning you are a poor hunted animal, and ought to confine
yourself to the hills, where you can supply your wants
well enough.

398. The mountain was partly black itself, and the
mist partly made it so.

Said of cross-grained men, whose ill nature is partly
natural from bad health or some such cause, and partly
owing to extraneous causes, e.g. faithlessness of friends.

399. I was splitting a hair, and lost my pupils (eyes).
Said of the man who over-reaches himself, being too

clever by half.

400. To speak ill (of any one) is to speak ill of one-
self.

401. When there was no rain, the torrent-bed was
dry ; when it came, it carried away the huts into the bed.

Eain is always a blessing, but one can have too much of
a good thing. " It never rains but it pours," corre-
sponds to some extent with the above.

402. Though arms are a load, sometimes they are
useful.

On which account they are not to be looked on as burden-
some— a fact which many of us on the Frontier often
forget.

403. (Though we are) of one descent, family and one
locality, you have become a noble, I lowly.

PASHTO PROVERBS TRANSLATED INTO ENGLISH. 413

404. Amongst the blind a one-eyed man is king.

Somewhat similar to our " A man were better half blind
than have both his eyes out."

405. Who was far from Mecca became a Haji (pilgrim) ;
who was near it, did not become so.

The truth of this saying must come home to every one.
"What tens of thousands of Londoners have never seen
the sights of London, which every foreigner, who
visits our shores, does see.

406. When the time arrives for the snake to die, it
goes on to the road.

Snakes like basking in the sun in open places, and therefore
are often found on roads ; and if seen, are sure to be
killed. The application is obvious.

414

CHAPTEE lY.
THE SAME PROVERBS IN PASHTO.

In order to preserve uniformity and to facilitate reference
from the English to the Pashto, and vice versd^ the sequence
of pages in this chapter has been made from left to right, as
in English, though correctly speaking it ought to be the
reverse. The proverbs themselves of course run from right
to left. The number prefixed to each is that at which it stands
in its class, and corresponds with the number of the translation
in the preceding Chapter.

The system of spelling of Pashto words which I have fol-
lowed throughout this collection is that adopted by Raverty
and Bellew in their Pashto Dictionaries and Grammars, it
being the only one generally known and recognized; but it
does not represent the different words as they are pronounced
by Bannuchis, Wazirs, and Marwats. As Pashto is practically
only used for colloquial purposes, whenever anything has to
be written in it, the writer represents the sounds as best he
can, according to his idea of phonetic principles ; and as each
of the tribes above named has its own peculiarities of pro-
nunciation, no two Akhoonds amongst them, whether belonging
to the same tribe or not, would, were the task set them, spell
the same proverb alike. The distinction between e and e, i and

THE SAME PROVERBS IN PASHTO. 415

i, u and zi, is often inappreciable. The vowels then would be
one stumbling block. Another would be the consonants ts (^),
dz (^), kh ((j4-), and gh {J), which are peculiar to Pashto, and
have no equivalent single letters in Persian or English. Few
but scholars are acquainted with them ; consequently, when
their sounds occur, the ordinary Akhoond is in difficulties
for a symbol.

Considering, then, that local phonetic orthography is im-
practicable, I have made no scruple in spelling according to'
what may be termed the standard system. But should any one
wish to read any proverb of this collection as Banniichis speak
it, let him pronounce every a as o, every 6 as <?', and every ii
as 2, transpose sibilants and labials freely, and utter the whole
with a thick nasal twang. The same prescription will suffice
should the object be to obtain the Waziri method of articula-
tion, except that, instead of using the nasal organ so ex-
tensively, the throat should be exercised — the more deeply down
the better — and running all words together, the speaker should
shout at the top of his voice. Lastly, to hit off the Marwat
pronunciation, use the same recipe for the vowels, but utter
them rather more broadly, and speak slowly and with emphasis,
with a deep guttural intonation. If any one wish to hear
simply what well-delivered Pashto sounds like, and does not
happen to know Grerman, let him listen with closed eyes to
a German sermon, and fancy to himself it is Pashto. It would
be just like it — at least it would appear so to him.

EEGGIKG.

<U-ij (j ajjb du, i^j^^ <L>- -Jii J .1
u^j^ tj^Jub 1j^<^ <^ (^ ^^ ^^e^ ••• i^ <^ ^jh ^^ aj Jjjlj^ai' .2

c/^ Jsi- ^j t^^ J ^^^ J^^"-* ^ .4

416 THE SAME PROVERBS IN PASHTO.

BOASTING.

^ a^ Jj-^^^ ^ Ji<>^^ ^"^ L5^ ^^J iJ '^ ''^^ -^

if Jul J ^^ j^j^mS d,.s>- ^ Jj^ cliirs.^ <ltjJ aj t,!>~ JC«^ .3

j^ ^^U^^«j aj C^ij>- ^j .7

J'^l J^^/^^^ .10

^^ ,^ aj 1^ aj ijji aj <u^^^ ^^ aj a^ i^^ J i^j .11

oJ (jW^ aiijji^^J .15

a;^ JL^ i^ a^ ^^-i^il-l aj a^ Jl^j al^ aj <L2^ .16

BRAYERY.

THE SAME PROVERBS IN PASHTO.

417

i^jS )i:^i ^^j^ jy^ &^ i^ A
<LuA-.3 ^^»XJ <0* yr^ ^***:y lJ'^^ ^ «-^JV '^

s^ ^^ ^^^^.ji^ t/jy^ -8
*j^ *>-• vJ^-?-?-?^ ^-^^ ^"j^ i^ H ii^ -^

^Jii jj^ <dj aj ^^ jrP ^y. ^ <^ -17

2^J if^j j^jj-^ J t/t^ i^jj^^ c-?;^ .19

^^J^yb ^j\ JcJ .21

t_^j^ lk>^ <U ,^^--*j t^j^ ^ ^^ .23

. 4jr^ <ij J^ S^ ^ jj *^ 4^^ ^ J'^ y ^i ij j^ ^ .25

27-

418 THE SAME PROVERBS IN PASETO.

LS^ J ^^J-' Lrr" ^jy i^/ ^^^ ^=^ ^J^ '^ '^^
^jj ^J\L i^ ^ ^^ ^j^ ^ ijy^ .27

CLASS AND LOCAL.

a^^ls^ ,^5^ ^S^is^ ^^ ^j <^ Sj^ U-y& ^ t/jV. ^ 1

<iLL«j -^ (J aj aj^ ^^ c-jj^ ^j^I aj a;^ ,^J^^ .8

^j^^J ?/ ^''^^ ^l^ s^i^v LT*.^^ '^^ y j^ '^ -1^
JA L^r* J^ L5^r* ^r* ^^ ^ J.x,.^y!^^^ ^ -ii

L5^ !j b vi'V. ^^Jjy L5^ L5^^^.^ ^^XJb .13

^5^ Ij^^l '^ j*^ '^ a^^ jJcJb J .14

^ J *2>4J J aj J^\ <'»^':r-' *^ '15

a^ ,>:^ J aj aj^ ad^ a^ <>:^ ^ji')3 '^^

S^^ c^/ l;^ ^j^' ^J^ ^ Ja^ '^^^^ '^ -17

_j^ ^^.^j;^ J-s .19

THE SAME PROVERBS IN PASHTO. 419

jC-J U« <^J-J ^ {jM^^\ <^*-i> t^ .21

^5^ ij ^j^ ijS. J .22

Jjo^iO" jj j^^ ify. ij ;^-*-J j^ <^ ^^j <U-j <IU J^^ .24

^jTift^ ji.sr' • Ai.Jb Ljfjy^ /j'^^'^ j^^-*^-' -25

^f. <5j ^b ^ dj ds*?» Jjl^ J ^i'^ aj ^^^=^ ^ <^ i^^^ jjLj J .26

^yj^ lJ***^ '^■^^ J^^ <-^ ^ <L)^JlcI^ aj Jj5^ J !sj ^ J3^. -27

<Li» ,jj»^ au <Li) .jcjb ^ a.^ .28

jjj^rs- ^ aj ^aaaJ ^J^ ^a.V5>^J jJ*j .29

ajj a^ ^^^^ ^3J^^ 9 L^'b'^''^ -"^^

jjj aj3 t/j au ^ ^b ^Jjli ^^ ^j^^ <^ .38

^ ^ Ci2^ .^A^j^ <!U a1 .39

J^ ^' uV^ Jj^. j^jr* s/^ '^>'* 4^/ ^.^^j^ s:^>^^ 4^jy. ^' -40

^j a^, fj^^ ^^Mjj ijyjj Xj^ <o .41

ij^^ aj <^rUy tj:^ ajLl ,^yi ^ .42

420 THE SAME PROVERBS IN PASHTO.

s/j ^ J^ l1 T^ '^ '^^ ^ Ji*^ ^"^ ''^ '^"^

j^j lL^^Sj j^U\j^^^ C^j£- .51
^^J Jj aJU ciji;^ ^ a;^^^ .52

CO-OPERATION.

lJ^ ^ji,*^ lJ l5^^ ^^ ^y ^ L:^-i>l^^ .5
fc_fj-j:i- aj d^ j^^ ^^. t3 .7

THE SAME PROVERBS IN PASHTO. 421

COWARDICE.

<^3ji^ ir* (^ ^3ji.'^ ^ ^^ .6

rj/^b ^^ £*L5r-^j^ r/ ^^~ ^^ ^. ^ Ls^"" ^ ^ ^'^ s>-i^>r^ -^

,<-i> u/«^ L/« ^<-i> <^ ^^'-' j^ - .12

«^^^ Cii*^ ^^4^ cL^vA <U ^j^ .14

<b-i» jyt-j J^li J <iU izJ^j^ Hj*^ J <sj .15

CUSTOM.

422 THE SAME PROVERBS IN PASHTO.

^a£>- Xj^ • J(^ <y &^ }ijui ^r}^*^ ^ -6

DEATH.

tJ-J CXi aj ^ j^ lS^ (jS>^ ^y* -2

i^jlCjj C^:J' <Ul>- .Ji>j^ J^ri. .6

2ii} Si^jJ^^jJ^^ J ^ l1^ .13

c^J J J J U- <tj ^JJ Jb" j^ ^r^- ^5J ^^U. <U, c:-c^ .14

^^ bj^ ^^1 - ^j'^j^J ^'^ ^ u?^ '^' vl^ ^/*J <J/«^ <u .15

^ 23

THE SAME PROVERBS IN PASHTO. 423

^ -\ i\ \^ ^ .17
LS^ X* ^ L5^ ''^ ^ '^J^ '^^

ij^^ \jd ^J <U <o1jo- SjJ ^j^J) \a^ <J^ .21
^^J aj'b IjU^ J JU ^J ^'b <G U- j^^ ^ .22

ci^^jj ^ c^'^j 'tJ^^J-l sS^^^^ ""^ '^y* ^ ^ •
^^J3J^ v* ^ ij '^ ^ -^"^

ENMITY.

-V/. jby 3JJ^ ^ ^J^J ^ lT* 'V^^^'^ ^^^^ "^ L5^^.^b -^

J S^s>- c/J j^y y Li^ S/^ ^ J ^^ ^ <r/j (*^ '^^ -^
v^J Jo aA y *j ^ ai^ ^^J jj-^^ ,<^ ^ ^ ^j ^ ^ .6

<Ujj ^j-i-i>k3 aj ♦ifc^U .9
•-^^JJ^ c?r-' <^ c/J^ iUljMMj J .10

424 THE SAME PROVERBS IN PAS H TO.

2fJ ^»^ •-^'^^ lAlj ^ ^ ^'^ ^>^ <-=^J'J!^ ^ "^ '^^
^J^J3 ^ h/'^O^ ^ ^^ u5^ *'^J u^*^ r^^ '^ -16

(JLj J aj ^ j^j^ (J^j <^j^ <i^ ^^^^ ^J^^ '^^

^ ^ jLi^ J ^ ^^J J^ ^ .20
t^J A^i^^ t^Jo J^^ .21

t^^ ^j^ ^j &j ^ ^^ )ijf aj J l1^ i^ .22
L 1^ <iG' \j <Ujs» l^ii- <o ^^ c> aG a;^ .23

PAMILY.

j^ j^ dj Jjl^ dj Jj ifjc^^^ a^j ajt^is lij J aJjb^ l3 <^1 .1

s/j jl? jr"^ cJ ^/ «r/j j(jj ir" ^ ^ ^,j- -4

^5^ aLLfc ^j^ ^^\s^ ^if ^ ^*a\ S .5

^y yi^ a^jLi;:* jJULuu^ j i^-l ^j^ ^Ji J-j ai ^^^J Ij^^ aj .7

THE SAME PROVERBS IN PASHTO. 425

j-^ iTjJ ^^ iy^ J <L' Lii^Jlc .10
t/j^ tlT'J^ 40 ^ tM ^ S/^ L5^ ^'^ --^ ^

FATE.

jf^ JU-i) ^ ^ L->L2]j J s^'x^ s^ aj :(j, .7
aI^jjIj /♦li <U /♦tX*::uiJ aj /»lj <0 .8

«Lij dj (jiu^ 1^^^ t/^y:J <d i!-l <0 cl'^4MJ i^ji^ L5^t^ ^ -^^
j--i aj <^j^ aj ^ijy^ ''^^^ Li*^ *^ ^. jy ^ ^3 Jt ^ ^"'^ 'V^ •■^^

FEIENDSHIP.

iUjuJ j»^j^l^<Li<0 a^^^l <iuJ aOj^ -ji aL-i>^ .1

a^i ^/J^:J J-^ aj Jj <u j^l a;^ ^Lil ajl j ^r^. ^ -2

426 "FHE SAME PROVERBS IN PASHTO.

i^ J^5 l:-i>l c/^ ^ l:wi,l U J^ J^^ t^J ^^^^U ^|;l> -^

^^t> <5ji;l^ (>ii»J j^.uA^ ^^J J jjji^ oJ Hj^j <-/j^ -^

<^>^ LjJ^ LS^y ^.j{ ^ ^rt^J ^j aJ (^^ .9

J\^ JLJU. i\ J\^ ^jb <s! tls- .10

^^J ^Sji^J^f^y^^ J .11

^4ki ^^j^ ^ ^ ^J'^^j^ Lj^ <tuux:J <)J c:--.«j^J .13

tl^JJ ^J^-^ L5^^ 4 <-^'*^ ^ '^J; ^ ^^ ^"3 ^j^J ^ •^'^
aLfcj ^bj jbj jjljl ^^ iTjb J t-f^J^ ^ Ji^ -15
^^J iA. i^<^r>^\ ^) ij^ ifJ^b \:x^j\ UA a^ .16

^^^ Jc^j J <U ^/i-^jJ^l ^3J,J3 ^ ^ J?^ -^^

^j\j^^ 1 A-ijbJ .21
>j ^Ai, ^ Jljb ai ^ <U^ <!^ .23

<lS, a^j J aJp^ ^^^ aj J i^jy ^\ ^j^ J 1^ <^*-w-j a^ .26

THE SAME PROVERBS IN PASHTO.

427

^3jli^J3^ J il^ ^^j^ j^ J Ltf* <^ ^^ djCb ^ j^,Ji .28

J^l ^ a;> JJ ^^j ()U, J^^ aj jJLli .29

4/^1? 9 aj aj jj:j^ ^^ X* ^ ^ •-V*" '^^

aj^jb ^ J ^5^^ J; <^j^ aj aj^k^x> jb J ^j»y4 aj <!L5^ .33

^^^ <f,j ^4, <0 ^J t/^ lj/ ^ Si Sj\ ^s^ d^^ .34

^ii ^j^ LS**'^ ^^ JjJCJb ^\j JjU J .35

^^ ^y*^ d^^^Ji lJj^^ u^wl i^^y fc> .40

^Jii J^ <^ t^J iij <uo ^^-i JL« <^ ci*^^. ^ ^J -41

» iUjl^^-' ♦Jb J ^^ a^^ «0 .49

428 THE SAME PRO VERBS IN PASHTO.

^J^rA l/^^ ^-^ H ^^ obV ^ ^. ^ -^^

S^^ ^J^f^ ^^ ^^ 4^-^V. ^■?" -'^^

<OjJco <)i^ aj t« ^ M^ ic-'tr* ^ ^ ^ CS^ .53

^J L^Jk3^ t-fy)s:J J-L>- a) tjjU ^^ ale td .54

^ ij ^ji^ J Jjj ^ ^ <0 aij \j i^ <o .57
GOD.

^j^3 L5^ J lj J i^jb <-?rv^ 4>'^^^ '^ ^^ *^
<)L^ ic^-^ (J (^^^^-^ y t/^ <UaJU) aj t^l'Xs^ a^ ^5^ .2

t/j^j aJ aj ^J ajjjo- aJ ^^jjj .7
a^^ JL^ :fjuj a^ aJ t/^J^^ a^ .9

c5J ^/^*^^ L5^j?/ LS"^ *^ ^^'^ ''^ ^/^ H '^^
ai^ a^ Uj aii a^sL ^^ a^ <0 4?^^^^*- ^
<-^/ <0 Jjjj^ j^U-jI *--S» aj ^ lJ^j'^^ ^\s^ i^ .13

THE SAME PROVERBS IN PASUTO. 429

aL-w <JLj (^^Jci. J cijJj^ ^'^i--^- <^ j-^^ J -»^ .17
^ ajj ^J,.j J^^ ^ ^ ^S aj ajjj aj ^^ji .20

^««j j^J ^-^ r^ ^ 4^^'-^^ V^ ^3^ ^ ^"^^ '^^

GOOD LOOKS.

^^ JLj Jj^ !ii^:>^ji aj JLri. .4
GOOD AND EAD LUCK.

^3-^ ^J^ ^ L3^J3 J^^ ^J3j yb^y^ ^ -^

aj a^A) vX.* ai ^Sj^"^ «i<w) aj . 2

<U-*r>- »U:>^ .3

L5^^ J^^ ^} ^ ^h^

J J

j^bv (^ 4 ^^^-^^^Aujj (^ <> -4

430 THE SAME PROVERBS IN PASHTO.

^j^„?jf ^ j^^^ t) i^i j^ jSti <^^ .10

i^t ^j^ ic*^^ ^ ?^ ci-^Tsr >^ t> .13

lT* ^^ L5^ lT' "-^^^^ LT^ *r J^ •^'^

«^J^ L5^ lT* ^ '^'-'^ ^/ Si^ v/^'^ ^ ^ '^^
^^ aj ,J ^^ Lll^rkr aj jl 1^ (JV-^ ^ ^^ ^ -16

i^j ^l^^ J J.J ci^vcL y^ .19

U"^ ^3^!) ^Ji ^ U^y ^Jj3 ^ ^ j^^ .20
&^ Jj ^K>j^ ^ j^ <!=>- O ^r j^ ^ ajj'^^ .21

L5^ J3 ^J^- ^^ Jj^- H L5-^ '^ ir-v'^ 4^^-^^ ^ -22
i^ ajU jJ^l aj ,J 4,\J\^ Hj ^^ aj^j ^jj ^^ ^^ .27

THE SAME PRO VERBS IJ^ PASHTO. 431

GOODNESS AND WICKEDNESS.

S:>j <^ ^ aj (Jb ^^ A^ a^ ^^ aj <u ^M*s ^iTj Ju*<j <^i t^j <jj aj ju«j .4

^^ ti^?^ ^4/^^ t/^ Jo a^ .5

lCj J awO) aL2>- Lit) a;xfe t^ <Lb .6

<U:^\ L::^^-JL« Lj a^^j! l::^Jj .7

^_^^ ^ J Li jl?^ *^ t-^*^ ^'^ ^ -^

i^j i^iLuJU, |»Ji> aj^ ^ cl^^ a;j ^iJ ajs^JU, ^ t/^^^^ ^ i^r^ '^^

l-i) aa t^j^j a^ '^ dj ^Jlj .11

^^ aj ^i^ a^ Isrub ^\^ ^ ^J^.ji ^^'^ H "^ ^^'^ -12

1^ <d-^ ^| aj au^ cj^^^ au^ ^^ J a^w .13

4j$^^Jo (J l::^X« tj^;J^ ij l::-^-j aL>. .14

^^S aii. J aj t^iVjJ ^jL^ j^^ J aj .15

^^j j^;-^ ^ J ^ AJt»j t^ awo* ^ ij^ .16

j^-ij i^^* j^^jj ^ ^jLj a;-Ji ^ .17

■ ^5- J^ ^^ ^ J J:l; J^ J-^r* cA^ "^ J-? '^ ^-^--'^ ^ j^y^ .19

2^j1jjo- ^J J l^ , -^ .5w J .21

432 "TRE SAME PROVERBS IN PASHTO.

^J^ jjAX. cLi »^ ^jjij .22
^J <U, jj^y i\ ^^ ^^ ^J ^\j <5J ^ ^ .23

jjbj ^d-j>» a! <ijUJ <)J aj ^^^^ <)J Jij L .26

^J ^5Jj j^^ 1^^ J .27
HASTE AND DELIBERATION.

J j.-^ ^j^' <^5- 2(^--» ^ ?r';'^j^ J'Hr*^ ^s^-^^-'^ '^ ^'^^^ ^-^'^^'^ "^

^jl J^Ll/bli ^jl^ tlTb .8
^r^ 6:^\^j\^ aj 1^ jj ^.^1^ J^ .9

^j)f l^y^ ^ t^v t_^ ^ -^^
ifj^U^ ^^j\ ^ .13

THE SAME PRO VERBS IN PASIITO. 433

^i-J JO ajjj ^ J^\ .15

HOME.

^/v'/ '^v lI^ Lr> !/>'^. vi^v^J <> -^

*J^ 2rJj t^^-**^ -6
HONOUR AND SHAME.

434 THE SAME PROVERBS IN PASHTO.

iJjb lL^m.o ^ <Lij tlXf <Jl>- .17

V J V V

t^jtt^j^j ^ ^ ^1j - ^ ^ .20

J ^5^ j.^-^ J^j J ^ xs.*^ ^, i ^ 4 C^ ^i ^^^' '^^

^J ^_^ (^ J U ^^ J^^ ^^ ^ ^^ .24

t^^lj ^ aj t_^l^ ;^_j^-^ ^ (^ ^J3 -29
HUSBANDEY, WEATHER, AND HEALTH.

Hy^ Hji dj\i d^ xj ^jl'l <^ ^J .1

<Li> \j ^ iU ^ ^J:i>^ J^ ^ -2

THE SAME PROVERBS IN PASHTO. 435

^^"i y^ J/ ^ ^/ ^^ \j ^J^jj ^ Jy^ ij .3

^^ ^^1 ^j^ ^^. i/ ^^J^^ ^^j J^ .6

^ ^jL aj ajb|^ aj ^^ ,^^^ j^ ^_^^1 .10
^^ j^^-^ <u aj b ajtto ^^ j^ J <u^ <u a^ .12

'^V Lj^ 3 ^ ^ C>^^ ^ ^ y i^J^ 3 ^ ^ '^^

h^3 ^J3'^ ^,^<^^ ^^ lS} ^j^j J^* ^ ^ -19

<_>• ^:uju-J aj ijjU aj ^^^ ^lUuJb ^Jj aj ais*- .20

sj \s^ i^ a^i^y ^ Uri^ <iu t3 <u^ ti^ .21

fc_5J L::^^^l;_JJ^ J :^jJj.^ ^^ ^5^ Lii^o-l; j4,jl J ^^^ Jlj .22

^ j^ 9 <»^ ^>?" J ^ j,3"* ^ ^ ^ ^ '^^ --^

i^ j^ aj c^/^ V ?/ jiT*^^ ^^ (*^ --^

0/ J aj ^^^. ^5^ t^^ <^ i^ ^J <-> ^ l1/^ ^J ^^ iiu <t>. .25

436 THE SAME PROVERBS IN PASHTO.

ii^\ ^ ^ JU ^ .26

^j Jj^ <0l^i i^^j J Lj 2^j J^ J? J Jl^J^ .27

Ljj^,y hy^j ^j_}i^ iJJili ^ .28

^J a^^^l ^J i^l ^1 .29

^j ^.i a^ A;t->- ^i^ ^J^ ^J ^ ^ .31

^^ ^j^' <'y i^J^^^ ^i>^ i^ i_5-i> ^j^-->-l j^ ^yl^jcjb J .32

JiL^ <u ^Ijcs^ J ai*^ <d-i' .33

irj ^^ ^ J ^ ^^ ,^ ^r^ J ^ a^^ .34
/ - *

4^ J J^y»*^^jj^^ ajjjjl; .36

Hj^ iJ^\j aj J ^l^b .38

t^^ jLuJb >i aj Jj ajLfc lSjj^ lI ^ J^' **^ ^'^ •'^^

j^lj Lj 4_^j aj aj jLj ^^* Ljjj^y>- Jj* .43

^ i^jJ^^ aj al^ ^3Ct> t> t^J t-^ u/)^ Jj* a^^ .44

^J ^J^l aO'U i^JJj^^ Jj j .45

• »<»j J • 4**ji .49

THE SAME PROVERBS IN PASHTO. 437

^5j j^j ^ ^\ij ^^ ^b ^ J^j\i .50

ijj^ J J-* t/^ J^ -61

^ aj^l <^U ^ 2^jji JuJ\ ij <)L5- .52

fc^j ^^j4»^^*L <u JjlcX^^ck ^5^ J^y jj Jy jL^ .53

(^ ^ i}^ij^^ ^\^ ^^ ^ .56

<^l.s::^^ <^J d<^ ^^ ^\j\j J^l iO .58

^j^ ^L ^] ^ LJjy=>' ^^^^ L5*^^ '^^

^A^^J "^j^ ^jy ^ ^^jj "^ ^^^"^^ ^^ -^^

^16^ i^^ aj ^Ll i^JJ;^ .67

JLi» ^ adali^j^^J Aj ^b J .68

s^ ij^ dci ^ ^^ i^ ^^y^ l::^^ <0 .71
JL J ,^^ <U^J ^.j^ J .72

438 THE SAME PROVERBS IN PASHTO.

IGNORAlSrCE AND EOOLISHNESS.

A^ cL^ Lj ^ Cioo Jjl Jib j»^ .2

^^U. <u J^ <it^ J aj Jj aj ^ J J Jib j^ .4

^c-Jby aj iju^ <lj^^ .8

j^J Jjbj yi J a.i-^ ^^ J .10

<^j i^y\j V ?^ ^ ^ j'*^ iiJ*^ Ly* *^*^ ^ j^ (<^ c, "^^^n J^li I) <0 .11

^f^ tjr;lj^.4^j3^^^^.A3jj5y^.^ aj .12

i^t^jss^ dJdb ^ \j ^ j^d^ lS^J^ \J^ J ^j^ .13

^bj d^ aj ^j j^ at^ <0 a^ j^l<>J ajta j ^ .18

^j (Oil ^j aja ^i"^ ^^_^ j^ ^ <J^ LS^ ''^ ""^ tiT^^ V^ *^ --^^

THE SAME PROVERBS IN PASHTO. 439

A.^,^ J JJLc mS ^^j\^^ ji^^ ^ .23

i^^^>. ij^ jij„^ ^^ .25
ifjcolj ^ J^ ir^^ ifJoli aj jyj aj .27

i^J <tJ^i^ ^^ i> t/^ ^^^^ J-^ L5^;iJ ^ ^ \^^Ji^ -^2

<Li> ajjib ^ j^^ iijj\ijij\:>- a^ jli js^ .33

ir^ ^^^iD ♦Jb a^; ^^^ lL^^* a^ ^j-^ ^ ^^ <0 ajl^£ <iL>y)J .34

i^Jj - jp jj aj <Ujb ^ ^_^i .35

1^ aj b U *^^ ^j^/a aj .37
JOY AND SOEEOW.

^ aj ^ ajj^ <J^j .3

^JJ3 \^ ^ ^ ^ ijji^ <Ui ^ <U .4

rJ (^ij^ll Ci|^ ^ ^ ^ atJ ^^j ^^ Hj^ CS^ a^ <i) aj .5

440 THE SAME PROVERBS IN PASHTO.

u^J ^ .Ui fc^^ j^^ J ^^ ^^ ^^ ao- .12

i^j ^jU> <Ujj a-c ^^i^^ .13

tj^J ^J^J jj )i^ ^d l:^:?- L* (jy«l J .14

4^ Jj <0 ♦i ^ <Lsw ^5j«o aj^ J ^ .17

f'f'^3^f'ff^^3^^ .18

♦J J H'^r^ ^ f^„^ "^ Ju^ aj cir^^ -19

J--! ^^ Ju^l aj LJj .20

jc-j^ -1 aj <u.i ajj aJ j^ .J .
^t> a;^ 5. ; j^ ^ S> j^ ^ aL2>- ^^ j a;^ dJcb .

^ ^Z^*^,^ ^5*^ hij;:^/^ J^ .26

a^ awa» c> ^ j a^ Aa. ^ <d^ .28

21
22
23
24

THE SAME PROVERBS IN PASHTO. 441

^J^ ^ jf ^j^ J JU aj ()L5- .29

ijf U.y> aj <Li,lj .Uw^ U-^A ^ djb!^ ^b U-ys. jj dLilj .30

^ aj'b aj t_^ l^ 1^ ^j^- aj Jujl .32

^f J*«^y^ ^ ^j jxib J <ui» t/^ jCf> ^ if J ytjb J *j^ .34

KI^OWLEDGE.

t/Jjj ^^ <G ^Ijjjj <o aj i^^ji!>/j\ Jx) Jiii .1

s/J L5^.?^ (^ '^ J^* ^"^ i^^, t-?^ ^"^ <d^ aj . .2

^ a;.^ i^y^ ^ 2rj) ^J .3

^f J s[^j\j JiLc J-^ aj lSj->j^ .4

^J^ *Jj alib ^^ aj Ji^ .5

o'^^ <G lJjt^ j^ /»:> ;^_5l-i Ij ^ aj Ci^ ^ .6

^Jji 4>^ H ^ St^i^v '^J^ ^J^y ^ jW^^ -9

^; /aj 1^ ^^ <0j ifjJ b' .15

442 THE SAME PROVERBS IN PASHTO.

LABOTJE.

^^y i^ i^ ^ ^ .3

i^J *J^ ^4*^ K^^'^J' ^^ ^^^^^***^^ ^^ -4

(_5t) ^t^ jdk^ ^jM i^y*\ ^^V 'w .6

iif J^ iy^ a;:uU J \^ji i:?^ 2^^ JJ Jj ^ 2r^ ^ ^^ 2^^^ Jb .8

i_^ ^ J-^ <U jjl tJjsL t^t^ ,j^ aJ jjj 4^i*^ ^ .10

^^j^ - .11

^ft^ i^jV*jy aj Jji>U- aj ^^j <<;4»jlij ^ J^. ^ .13

^jJU ci^iX^ ^^^ J ^/^^ .14

i^y^ /jl^ J ^-*i>4.c I vx»}» fc) .16

2rJj aj Isnjb JjU- i^y» ^ .17

lJj^ ^« ij J ^ ^jy^ ^ a^jwu*^ *'^^*-?!^ <'J ^'^'>" .1^

4f^^!/j Jbc^^^^U^.l^ .19

^Uj J ^^^J,^ .20

^^ (♦I^j^jUp .21

THE SAME PROVERBS IN PASHTO. 443

cU^ii^ ^ aL:wi ^ j\p^ »i ^^ ^J^\ J ^^ ^ .24

^j^ l^Xo ^ ^ fc> Cjf/ '^ ^ >>- i-^^ ^ -27

iUi^l^ ^ jojb aj ^ <Uib *jU-l^ jc^ /♦!- ^ .28
LYIJ^G.

^/J jjj 2(^ J ^jjj .2

^5i;l c/^ ^^ ^j ^ aj .4

i.::-.^*^. Jj^I/l::,^^ x* .6

^J JL*.j^ aj t^J^lj^ c,^^ .9
LTBEEALITY AND PARSIMOFS".

444 THE SAME PROVERBS IN PASHTO.

CL^ Jjj t^J <u, l::^^ ir^^j .6
,^^ ^ (J ajUL-^ ^yi><j^ ^^j^ ^ ijj^ -7

J^ ^^J^3^^ L^^Jj^^ .9

'^ C^ ^jJ^ ^jyi ajt^b JL^ <jjiJ a>. lI^ .11
JL>1^ Jj! <u^ aj Jl^ .12

Ljjy^^ <ui-^ ^^i^^jj J .14
"j^ aii aj cAj j^ ai^j <U lL5u5»- .15

Jj4*J;j LS"*^ a;^ a^ U ^ J;4^ ^ ^j ^\j ^ .18

y^ <^j^J^ J ^y .19

<^j <u^* aj ^^ J ^j ^jr^ a^ ^-^V^;*^ -^i

ir^ a^ J .^jU. jj j^ ^^ .22

^^J jj;^^ «^ JU J-^ J .23

u^^.^ aj ^1 ^ ^^ ^^J ^ ^jj,^y^ c/j^.^ ^ .24

^mIj ^^1 ^y.1 ^J j\^ yVj\^ yi, J l/'.JjU JJ^I Ju^l .26

^^ L/^J aj J jy 1 J j__^j ^_^ ^J iL*y£. ^J|^ lSj^ <Lo-l^ Ju^l .27
^^J JJ^ J S-^ ^ 4?^ ^^^ »-^^ ^

THE SAME PROVERBS IN P ASH TO. 445

^j^ J aj/ lJj^.j^^ ^ CJj>- .31

^-ij ifcX*J <Ojj <^^^ lS^* Jj^ ^ ^ ^ J^ 3 ^ ''^■^*" •^'^

A-i» j^^ (J ^'^ ^j^^ J^^l .36
jl^ri- <DI^^ bj\^ J <U jljot^ .37

J^.3 ^ ^^ ^i^-J ^^^ ^V* -39

Ja ^ jyy ^. jrl ^"^ t5^ ^^l ^ W^^ ^^j ^ .41
VJ^ '^'^^ ^J^ ^ lT' '^* LS'-^ '^ ^ '^^

2rJ <!j tj^^ ^ Isnjb yj ^^ ^ <)L) aj Li J .45
lJj^^^ ts^ (*^>;**' '^^ "^ y Sri j^ C^ >.& (jw^ .46

ljJj^J ^^^ ^ tJ^ ^K-^j^ ^ ^ .47
MAN'S JUSTICE.

446 THE SA ME PRO VERBS IN PASHTO.

u'^jT' ^^ b ls^ ^ -^^ h^y t^^jJ L^ J j;^- .5

v^^ J^jj^j^j ^ ^ ^<^ ^^ ^/^ Cl^y ^ ^ ^/ .8

LiCr**** ^'I^ J^ y '^J^ ^y>- ^j}y^ -lO
aj iJS ^j£- ^ J ^^ jl JsA^^jj^ iia^U .12

OLD AGE.

^^-i» ^] ^^ af ^ iij^ aj^^ J ^ <u^ ir^^ aw^ ^ ^Ijj .3

POVERTY.

^^\^ ij ^ a^-.K c!i^ CJj\i <0 J.3^:>.1 jl^ J .1

THE SAME PROVERBS IN PASHTO. 447

' 4^ '^ >^^ V '^v S^^ ^ jb> A; ^^ .4

*j/ ^ ^^ L ^^^ a^ ij^^ ^ (JJ3j .9

irj i^ ^1 tL>^ if J <Ui i\ i^\j ^^ J .10

fc^^^ ^j\_^ ^jJ ijj aL> t/j J^^^ lSj^ ^ ^\s:>. .11

Jj-^ /♦Uj*^ l J .12

«-i3 <Ui jla>^5) u ^^ <L« jl^rU l> .14

<J;:;Ji aj j\y>' ^^Vj <^^>^y ^ --^^

if^*-l a^>- ^ ^^ t::,-wil) aj <0* J.J if.>j^ ^"^^-^ ^3 ^ ^ ^ -1^

i^. .-.&. ^j^ ^J^ ii^\ J ^^ J Ui^ j^ ^^iS. ^i:J-i> ^^^4^ <j^ aj ^ jcJb .19

^^ ^ j^j^ ^\ fcjr^ l>- ^ j^>>- .20

-^ 2f J^^ adjb -i, ^jy ^ J^s^. J .21

^jj tL'lj^ ajjjfc)^^ .22

^c^^^^ aj ^y;S ^\j\^ ^ .24
'rf^JJ L5^^ ^J"'J^-? ^i 4^/^ ^^ t^y ^J^>=^ -26

448 THE SAME PROVERBS IN PASHTO.

lJj^J^^ aj JUylj\^ .31

<J^^4, <d <lG <b-ij Uy ^ ajjy <)J ^ <t:^ ^^ yy^ ifj 2f^ ^« if^^^ .35

Hj^ 2^J J^ J cJj^ ij>- Hjy^ ^ CSj^ .36

PRIDE, SELF-CONCEIT, AND LAME EXCUSES.

if^ ^«: i^jl U <5J ^ iiyJ^ ay:. ^\^ &J ^ ^"^ -3

j--i) asJ^ <U, JiLc J-^ aj U-^ .5

^^^^ (J J?^ b^ ^J c^^. ^^^jj ^ cSp .6

THE SAME PROVERBS IN PASHTO. 449

<dj ^J j^ j^j (UA^ .11

^ <0 aj ^ ^ ij A 6^ .13

Jiijj Jx <0' t^jlj* >«;^1 ^*^:rJ J ''^^ <Uw«j .16

^ jU-j b b <Uj .!• t^jb <t^ .17

t^^l^jj^ (*^ 4i;»^:^ Ji (^^ .18

ifj <d-j>^ J ^ i'v^-^^^ c/'^/ *J^ <i^ .20

^j9 \^J^ ^Ij aj l^ ^^^<^ \^J^.)^ <-^^^' 4^ ''^ -23

ajj l1/|^ ^ au jjli 2sj J 1 J 6^ Jjj aj ^^j^ JtrjJ^ -24

^^j^ J aj'b <tj^ ^J Ai^ J a;^ ^^1 >25

SELFISHNESS AND INGRATITUDE.

^^^l^ ^3 aj ^'^ J jl ^^ aj y^j jh J .3

450 THE SAME PROVERBS IN P ASH TO.

<d:^, ^ ^ j^ j^ Jj j^ ^^ If ^<^ (j^^ ^jJ -7
^ a;i-.»*j aj U^ (j4*>- ^ Lj ^ if Jj U ^ lc^:^^ (J ^ -^

uLr?^ J^ aj J j^.^ ^1^^ ^U. ^^y^ .10

^-i) ^P*^ j^ J Ua^ <Uii> j^ ^J^j^ '^^ ^^^ '^ '^^
STRENGTH.

v^ J aj ^ ^jj ^^ c/^ a;^, j;:^ .7

^^1 J^^^yJ <^ J^ .9

^ J-^ ir' (^^ iJK Li-^ >?^ll^J '^ JJJJ '^ '^^
2^j aj ^ ^^ ^ aj jy J ifj aJ:*^^ <t^ ^jj .12

THE SAME PROVERBS IN PASHTO. 401

ao-i aj^ljb <0 j|jl a! .16

t/^ tl^lte ^| ^ CSL* jj t^j d.>- .22
^J jy^ ^y» ^} J3J ^.^^ ^ -23

^.> ^Cs^ jj:/ J u^J .^ ^ cjjl^ .26

t^yU* L» <J.>- 1) jjjj .27

4-^'^Jt. Li J'J >^ «-^*^ j*^ ^ is-jJii .28

aj ^j^*?* aL>- i^J j^aJj ^ Ij^p- ls"*^*:?^ '•^ '^^

^j j^ aL4»«j (Jy-j <o ^i^jj^ i^j£. .30

WEALTH.

452 THE SAME PROVERBS IN PASHTO.

ad &3j\Ji j:>^XkJ. J jJ J .3

^y. ijj^ CJ^ ^y. ^^^ j^ d/^ .14
a J dj ^2r^^ b ^^jj <d-j>. ^ ^_j l>- ^ J J^^ .16

WOMEN.

i_f J ^^J^jlj Jjjjj ^5^ J >Jb tJTj ^^ ''^ J^'* -1

THE SAME PROVERBS IN PASHTO. 453

*^ ^j i L5*^ "^0^ 4r^ '^ lt* '^ -^

'^^Jr^^ ^^^J ^ ^J.j^j ^ ^J^'^b^ <d <)ii .11
<^ c-0^^^ ^ j/ J ^-' J^l ^ ^iU. ij Jsj^y^ ^ j^ J jh J .13

<Gj5j ^ <d ^d;^ ^ ^^^ J s^^ .14

"^ ^:^^;y LS^^ l/j^ f^^J ^} 4^^ (^ 4^;y "^^ '^ (^5^" -^^

L::^wjjl*i, L^s*^ J ^j^jy^ ^y^ J .18

^ ^ J ^ j ^^^^ ^^ ^ ^-w«j a;$3 ^Jii ^jAs: J ajl^ (jij* <o .23
^ ^b^ *H "J ""^ ^^y^^ (") ^y^ '^rr*' Li ^. ^l'^ (♦ J '^ '^ (jr* -24

454 THE SAME PROVERBS IN PASHTO.

ajj J J^j y .^ J J\j\i^ ii^^ JJ .26

2(jj^^ 2ij^ Lj ^^^^ ^L^ (J J^l .28

^ ^^ <0 ^s*?' <iJ j^ <U, <U ^J J ^ a^ .38

^ <0U <l^ ^ ^ (J^^^ ""^ <-0 ""^ '^^J ^ L5^ *^-^/ ^"^ ^ -39

^,>3^ <u aJ ^ ^c^ j^jl^ .40

<U, ^J^ Jj a^ 4^^ l3^^ s£^^ '^ '^ L«-:'.b *'***' *^ 4^.?^ •^'i'i "^^

^^b Li ^^«^ c/y ^\j ojl3 ^^y .46

iJ ^^ ^ ^^ J ^jJ .47

THE SAME PROVERBS IN PASUTO. 455

i_fj i^ v^jlj j^J .48
cS<^ u?^j^ lJ'^^^J Ja^ ^'^ '^ .49

ajLi»l tJucs- ^ 2^j Jj y j^ Lj ^JtjLil u^J <)J >-i> ^i>- ;\j b <^ .51

i^*^^ i^yi) ^^^ d^ ^l} ^ J ^ ^j ^j^ i^j^jHi lJJ <o .54

<^ ^ 1^ lJ'^'^^j j ) * ^ ^r^^ *^ *»>^^ '55

4^J d/^ J/ J ^^ .64
UNCLASSED, ETHICAL, DIDACTIC AND MISCELLANEOUS.

4/j^ b J ^ '^^ JJ^ ;^ 4?;^. ^ Li^J^ -2

456 THE SAME PROVERBS IN PASHTO.

^^ XJ ^yL ^^ ^j\ ^J ^^ ^ ^j\ ij .5

^ Jf 4 iiJ ^j^ ^^^^ t^U ^ ^x^ j^ .7

*y> Ur* )! ^ j^^^ ^l^b ai5- iTj Ur* ^^^jb aj^rk ^L*^ J .11

Jj-^jj^ aj^y J-.2L ^jy^y L)jj i^ .12

^ cx^ j^ ^ Jj^y>. aj ^^ .13

^-1 tu Ltf ♦jj) j^lj <G C^V l1^ a^ .15
^j> L5-**i b^ ^^ 4)H ^ ^ ir^^ -^^

^ ^J ^ ^ jAJj ^^ ufj; ^ sXJ^^ .18

aj ^ a^^ td ^j,^ ^ ^J^ aJ .19
^^ Hj^ jj 1^ f^ ajij y j^ ^ jr>~ .20

^c^-.^^ aJ <Uj^ ^-jy .22
aj ^ <u Ji Jj ^ a^ ^^^ J^ .24

THE SAME PROVERBS IN PASIITO. 457

L5^^. Lr*^- ^y^ ^. ^^ ^^^ ^ ^^ ij^^ ^ .29

^ji^jf^ *\i^j aj i-^t ^^ -.« ^ ^^^ aj ^/ Sj^ ^<sri .32

4^ L5^i 4^i V LSTJ y 4^^^^ e;^^ SrV^ S^y^ ^5^ '^ -36
J/ J ^ ^ ^l^ J^ J^ jU. <^ 2^^ .37

^*U <^ij1J aj l&^^-L <jj .39

Lf^ ci^ ^\j <^ ^ u>/tJ ^ UU J &^ .42
3? ^ J^^ ^' ^ ^« ib ^jJ .43

^ C^sL< J 1^ alwj. - Jjj ^ J ^1 ^/^.y ^ 15*4*^ 15^ ''^ ^y» ''^^

a^:,.^ ^ ^^y lJj^^ u^ '^ -45
i^^J^ t^lAr^ 4^ ^ i^j^ .46

2rjjJ^ ''^I^V. V'^'*^-^ '^bV. •'^^

Lf^^v ^^v'^^ >=^ ^^ L5^.^ ^ U^ ^ ^rV.^ ti>W ^,J J^ ^ -49

<)^J^ Sj^ <^^J^ J^*^ "^jV ^'^J^ t/^Ari.^ .50

^ aj CJ,li c/;>:5.^^ ^ ^ ^ kU ^J.j^J,^ ^ .51

458 THE SAME PROVERBS IN PASHTO,

ifju,4o- ^^j i^^jij^ ^jfi ii^y^ <^}>^^ ^j^ .53

i^J ^^'i^ (J jJJ i^J ^y <J^ \^ .54

j^^ idb i*)^ lJ^ <^ >^j^ ^ j^XOwA J <)L>- Jt« .55

<UubJ ^ ^^^ <jL ^.J <)^£»- .56

(^_jii aj jj\ <U,^ yjS^^j ^i^ .57

j^J,^ b t/^ b L ilJ .58

^/^UJ^ <0 ^j^\:>-j^ J .59

i^^y <U ^ j-Jb .^ ^j-.-i <h j^ .60

<_5>Jj c/».^bjjl <l>- Lj^^ <'^ t-^U* .61

" •• * > ,64
^^J^ ^\j aj ^ ^ dsj JoiJ' <dilj 1^ ^ .65

j^ aj J^l ^ (Jl^jlll aj J-Mtfl .68

2^jj a^U ^ <d^ iJ) ale a;j <di .69
t/Jy:JLjj au ,^_jA-x i^J^ aj ^r^y .70

J, ^ ^f J^ -73

THE SAME PROVERBS IN PASIITO.

459

lT'^^^^ ^J^ji i^^ ^J3j ^ m^^J -76

*/ *^j/ Ij aj SJ) J^\ .77
,^_^-M-j (jm\ <fc:J (juwl J .78

Li-

<!J

^yy

.80

IJj a^ ii^< aj^j, ^^,^.^ ^U. a;^ ^/ ^^^1 ^^y^^ ^ ^ .85

^^1 <0 Jj <U«j\ <)U ^^ i.s^ Aj ^^ a^ <uLj J Hj^'j <0 y, .87

jj^ a;j d;^ JLJ ^^^rr*^ l5^^ ^ ^jf ^'^J '^ -^^
i^ w^^ aj ,^ aj ^ aj .89

ifj-x;* au ^^^* J aj aL>- a^^j a^ ^^ j aG <t^ .91
<^ <u i^lj i^j j^^ i_f^j au a^ if^lj if^j ^ji ^^^ ^ .92

^^J <^ J^ u> J:!^^.^ .93

i(j au ad ^ a^; ^J^^i l^^^^*" ''^ -^"^

^J3^ Jy^ LsV^ '^ '^J^ "^ *"-^ '^^
a^ a^-^^:S> ojrr^y ^ a^^ .96

103
104

460 THE SAME PROVERBS IN PASHTO.

^^ ij ifcuJJ ^ J^J ^3 aj (fciLc ^ J\jj\ .98

i^j^,ji jj ^. y=^ ic^ ^^ 'S' ^Vj*^ ^ ^ -1^^

<U»d^ ^^j^ <^l^ri* 2f*J .102

Lf^ ^ '^vJ^^ lT" t''-^ ^ ^ ^^^ '^v J^'^ LT' V^ '^

J^ ^i:^^J J^ J-^ .105

Lti^ ij>- ij\^ d^ Lc,*"*^ ui> ^ ^jy ^^J^j^ -1^6

li)Vrf^ t^lJci- ijVV' ^"^ .107

4jC^ S^Vj (*^ ^ v<^'^J^ ii\j^C)\i jLi ^^-uuj .109

<Li» t::^^ j,^!^ J '^i ^ lJ cki j^^ ^ ^:?^ *^J^ ''^ J:*.^ V ^ L^J^ • ^ ^ ^

^ J /^J^ ?/^ '^ (t^ J^'^^ .111

cj:^ C->^^5»- ^] i^l:s. K^J^^ ij^ a^ .112

^j,ji,^ ^'i^\ aJ^juf J ^j\j ^^^ \j^ ^^^ .113

tj^j <i*i» ^'jtA--^' i^^jy^ y -ii^

^J^j^bj ^^^Jbj .116

2^^ ^y:?^ lJ ''^^^^ H-^ ^^J ''^ ^"'^ '117

LT:'.^'' Ji' 4p^ <-^^ "^ '^ ^^ ^>'^>' ^-^'^"^ '^^^

^^ Jj^ ^^jU ^L^ y& J .120

THE SAME PROVERBS IN PASHTO. 461

aL i.^.^ Jj! j <dj\ &AH.^ sy^ .121

«^jV ^J^y^ 4 Jir-*^^ "^^ VJ^^vTi-^ '^ (J J^^ -122

^-1=^ (J lJ;^^ S^T**^' ^ "^^^^ ^ ^'^ l5^ ^-^^^ *^ L^r?^ "^^^t^ -123

^^ ijtj d^ ^^ <X^ i^jf>' ♦;> ^ (^y**ib ^j ^J ^J>- <sS] .124

jl> vJjl aj jb cL^ <o .126

l^^^ri- <U ;^_c4*:)^ ^; ^ ^^^-J .127

CLSy;^ ^y>~ aj c:,*^^^j^^y a^ .128

^J^}3 y^^J J^ .129

J^^ iGjj i^yij A^i^^ '^^'r*^ J^j <^^jlx} y^*l .130

^^^^^ h«j aJ^rU ajtfe ,c^j;i^ ^^^ 'O ^jj JL=^ .134

Lll.-N^^"'*^^^ LS*^^*^ <Jl--^Ls lLxJ^ i^ <C5>- .135

^»^ aj»^J <L^ i-iy^ fUMsT"^^ cl^J^j .136

aJlfc <);isi- ^^^ a^jj^ <-s^j*'^ '"-^*v^"^ J^ lI ^'^-^^ '^J^ \^)3 r"^^^^^ *^^'*^

s/J^^J^v ^ ^ ^ u-^^ l5^.? 4>;^ ^

^^^y^^i^^_^^^^a;^Jl-J^C3 J^^c^^ .138

j^sal ^1\^JJ aj fc_cJ ^ t/J.^ (jwil <0 .141

462 THE SAME PROVERBS IN PASffTO.

<dij .J fjj^'i Jj <)L>- ^J djdb <lb**jjJ .144
^\ v_^ljc>- <U *^ /^ iJCb ij <Ua3 if J iXJ ^^j*mJ jd j-^ ^^.^ <ti .145

irj^M^^ «ib ,^<*i*^ j5;V ^'^ 4?^ <^ ^ ^^ .146

L5^ ;j ^y ^Uj ^ J) ^^^ ^ ''^ .148
^^ ^ ^/jjJJy. ^^^^ .149

2fJj Jw« . ^4J ^ -J jjJ 4> .153

i^i^ tJ^y ^ 3r^ ti^'J^y ^ '154

iili <^ (J W *^ ^"^ J3J ^ h ^ ^^J^J ^' ^ ^J *^:^ tl^^ .155

^i} ^^ ^ ir^^?" ^ ^\3jjy J .156
^c-*^ ^j ,^uA*^V ^ LjV^r*'^ ?;:1j '^ -^^^

LJrf^y J ^ ^i CJJ^l ^ J?J>^ ^ *-:f3 ^ L^J^ ^ <J^lj <^ .160

^•i <Lii ^ ^/f''-^ c^j t_5»-ij JL«j t} jc4*^ j^ ^ <^.>" .161
^^ ^^^ L5^J^ c^W^^ ^y^i .162

THE SAME PROVERBS IN PASHTO. 463

^ 4j^ ^ 4jt) ^ ja '^^^

0/ L5^ ^, Lf^^y u?^ <^^ ^/ j^ ^-i ^^ ^ c/^ ^ .167
fc^J ^ ^:j a1^ *— ?1j^'^ "^ S^^ V** ^jyi^ ^ V^ J .168

i^J iUj, JjUi. <Oliy .169

l/j^J ^jbV. or- ^" Li^-^ c^jbV. li^^ -171

^J j^^^ J <^ ijj \j^ J .172

j^jL J;^, 4^J ^fjj3 ^ j^ ^y ^ -173

t/^ ^^il aJ^ i^jl'j .174

^Ji. J^l &j^ ^^j^ ^ ^ J5»- ^ dj a^ 1^ .175

^^J ij ;J/^j <0 ^U. t^A3)J <t«l3y .176

<).}Ij ^->;J (^ ^il ^ l^ ^^t) C-^jt3jU-.^J ^5J Jb l^ ^JbL-j .178

^ <uj <)L.i>. ajU U y^ <u^U .179

^^ %>j<>^^j^^ ^^^ ^V3^ ^ -180
i^<^ c^Lr ^ if^ *^*^ liJ^ ' L/** ' •

j--ij ^ JLj ^^3^ 15-^ '^ ^^y '^ ^^^j^ .186
<Oij <0 aj ci-^^U^ jj\ iU <IL) <0' iyi Ju^l .187

182
183

464 THE SAME PROVERBS IN PASHTO.

^..3 ^ ^J^ ^ L5^ -193

L5^ <^j (J tjy fc-?;^ '^ ^j^^ ^ -19^

^,:^.^ ^J/ ^.^ J <l=- ^:^^ ^ Ll/,; 9 ^ .195

^^b ^y.^C>Jy>. y^^ .197

iJ^jtt^ LiT^y u/JoU- a^jl t-fJoU- ^ i_^^ .198

^j»^ <0 L5*j'>^ S/^ "^ (^ 15-^ ^^^ ^j^ .199

^jr^v ^oy^aj^ .202

o'J^ljy* J ^^J t/J jLi- i^J^ .203

y,U. aj ^U- c-^-i^'A:?^ aJ/^ J^ .204

^ dj ^_cl(>i^ (Xp* ii^l ^^ c/j^ 334^ .205

<Ll jljuj ^^J^ d3 ^j^ )if ic i^jj^ aj jii .207

^^^^^ i^j^ i^\jd ^^ ^J.^ ^ ^^U. ^:LU. .209
cljy *JljU» ^ d-^^l-l ^^ *^ <^ cJX^M'i*^ .210

THE SAME PROVERBS IN PASHTO. 465

izJ^ ij j\^ ^^^ 0 .213
alb^^l ij\:>. ^^ LH^^L^ XjJbj:^\ i^ .214

J' Vjr'j ^5^b kii^ .215
j*K Lj j*Ul9 Jj\ .216

ciJ '— ^y^ «-^^ "^^J ''^ ^jj^ -217

j^ L5***i;^ c;:^4*:r^ ij^j^ -218

L5^ S^ (^ <J^^ ^ ^ ^ -219

^^Is^ ^ <Uib ^^U ijJ .220

J ^y <l^ <Lt) ^jj (<-jlt^ <t« t) i^j^ <it^- <Li) .^ i<^^^ **^ '221

^Jjlj iO_p- ^JjLj <I^ :^jJJ,* .222

^^,>-^ ^ (^:s- (J ^;jJ <0 t/j jjj '^ ^It^ *j^ -223

^^ J <0 ^Li) iTjj <Jj j^Jb ^^ (jM^i Hji^ J .224

Hjij^ ^ ijd^ ^ .225

^^j ajLl ^Gjj Jdj J^ L->y ^l>^ yjjy <)L^ .226

ai-;^!^ ^y. y> 1^) ^ ^ ^ -227

L5^J Jjj;li U J ^ ^ ^j^j^^y^ .228

ifjL ^ i^jli >Jb &jj <d-^ .229

aj^ jl>y <^ ^ ^Jj <-5j 5jj ^ lJj^ lSj^ y>jij) j^f^ ^ ^kj -230

^^iS.^>. ^ Jiy tj:^ ajjb <J^ .232
^l^riuj <0 <tSMMo^ , <fMwO <U .233

ij,^^ 4?*^ L5^ -234
t^J ^.5^^ jiLu^ J IJJ .235
30

466 THE SAME PROVERBS IN PASHTO.

^J^ jj <0 ^j^ dL>- (_^t> dj ^^ ^^\i^j:^\ .236

ijj^ i^ Mib j\^ ^jw^ t^*^^ ^ -237

i^ ^jj^ ^J V. ^ ^' ^^ ^.^ V. -238

jjTj^ <itA. iO ^ (^ <Ub <UJb <jj u5;^=*- ''^ ''^ -239

^5j aj <«^j1 ^5^ <0 c-;J aL5- .240

^^V. j^V. -241

^^J <0 j^Ll <iLj ci^iiLa Jj J L::^^£LJ ^. .243
t^Jj^b iiU^lJ j^^ u/J^ J .244

^^y>. i^J aju>b db^ if J tUj iU^ .247

^gi^J^. ^fJ^i ^ .250
^Jiy a^ j^^ a^^ ^ .251

^^ J AiS. ^5;^ iO i^j\ ^ ^ ij\j ^^ ^ .252
u5i^^^ J ^ J^ c/j^U J^ ^ .253

^ C>JjL ^jl^-i» 'H L5^. ^^J^ "^ ^X^ '^^^
^J^^ i^^^^ i^l (^ njj ^j ^ -259

THE SAME PRO VERBS IN PASHTO. 467

b^ - .261
lJji^ ^ ^^jj y. j^ y>'^ <^ -262

^^1^ J si^rf^ '^ L5^ aj 1^ ^^ aj ^l^ ir^^ (U ^^iil^:^ ^ .264

<Luw-J c5jy ^2ri- <0 k^ .265

^JuJbj Aj* fc.^U^j a.:i«* aj ir.:.^ ^j^ji ^ c/J^^l) a^ t/J <d ^-J .266

lSJ.J ^ y>^y y^ ^^ ^ ^^^ -267

^j-^ J 2^jy ^^ J ^j\ .268

j^ J i^U. d^ J <ib ^ l1^ aJ ^ J[L C^y .270

^^ awo, ^^ t/j aj^ ^ )b .275
^^^y^^Lo ^/L. J^\ .277

<Jj^M ^j^ ^j^^ ^r^ J^ ^^^^ ^ -279
i(/ ^^ jljJl <0 Jii: J aLiJi J ^5^ ^ U-y> *J .280

«r^^ L/*-^, ^ f^ ^3 U^\ ^ ^Vf -2®^

468 THE SAME PROVERBS IN PA8HT0.

*^ c/y (J^ J iUb Hj^j ^ JjLc J ^j (^-^ J^ j^b <o^-^ aj^-^ .283

J^^.J^; .284
L5^ J^ L5^ J^"* ''^ '^^^

lT^ L5^b ''^ ''^* '-^ ''^J (J V ^ -289

^ji^^J J S^y c^yrr^ '^l^ L5^ ^ L5^y^^ ^. -291

iJ^jyi ^J ''^ c/i^ ^jli ''^ ^j *^?--' -292

i^j^jJ^ Jv**** L-sCr**^ .293

^^J ul^i i<4^ U^^ *^ ^ ^^ ^'^•^^i ^ ''^ L5t*^ Li^^^*' ^ *^^^

^J^y^ lJj f^jjj ^"^^^ ^L>.jW <l^ c5"J <^» .296
^^ ^U- <IU-^ a^ jjj .297

^:^l>:'.^ ^J^ ""M" "^ ^'^ -298

^^J 4^ \J^^.J^ ^ ^ -299

if^ <U ^Jjj ^) f-j^ .300

^ iU c--^il/^j «U ^5^ J^<^j^ <-J^J A^ ci/-^^^ .302
<U*-J irJ iO^^j a^j aL=^ <Ujj jJ y^ yU-.J .303

THE SAME PROVERBS IN PASHTO. 469

^X^jf^ ij Jy^jfsHy^S .304
S^J ^J^j *^ v/^J'^S?^^^ j*^^ -305
L5^JJ 'Jj ^,J-^ ^^^^^^ -306
1^ ifX^ <Ojlj/<iU v^^ A;^ <ll^ 8jy .307

^J^hy LTT^r" ^J^ ^^ *>'y ^:;^ ^ -308
j^y^ aj>^ ^ U-yb <id ^ .310

t_^J ^^^ *J^^ t/^ -3^1

^5-^,/r:;^ vJj^ ^jiP ^ -312

^j JLj (J l::-^^ *j)b .313

i^j ifJJ^ <J <U& ^5j 2fJJ»-jaj <l^ <!La5 .315
4^j»ri- -J^Jkiy <Jiiib lJj)^ r>»^ ^^>^ ^JJ^ tJ^ *'^ i»J*y^ J *'^^*" -316

^Jf-Jl)J ^jSjji d^ <Dj <C?bj .317

^S ^ ij jj ^^ tj?/ lJ ^J^ J3 ^ ^^ ^'^ ^^ ^^y. '319

L5^J Lf^ '^ ^/^^h^ L5^ ^rr*^ ''^ ^J^^ -320
a^Jii <Ub ^] jjJj^ ij C^U j^^MJb ^^^^ .321

"^^ S^r* *^^ '^ ^^J .322

j^ t.::-J^ ^ <U*^ ''Jlto ^j^ ;^ u::^^/^ ^ *j^ '^U :[j^^ .324
^y (*i ^v ^ LriS>^ y lt'^ "^^ -^^^"^ ^^ ^ '^^^

^ jJ c/^li ^ C^U ij>' ^i .326

470 THE SAME PROVERBS IN PASHTO.

^j^ ijj[j a^ i^j <t^ ^^ .329

/ ^jy^ ^JJ3 (*^ LS^ P^y iJi^u-a .330

^(.) <UIaa^ ^J9 i^w>»i>» (3 .331

15***;?^ (jWvT^ ^^'^J^ ^"^ CSJ^ ^4^^ /♦LjI aj ^ U^ .332

ii/^b/. ^' ^yty / ^ J::^ '^J^ J^^^ ^ ^ S^^--J L5*^^ -^^^

Lii^^U?- <iJ-»- ^ JJ-»- .334

Lrt hfjj ^. ^^j^ '^ ^ L^^v S/j^ ^v ^^ ^J^ ^ -^^^

1^ ^C)J iJ liV^ .339

lT'.J V LS-5^ J^^^ ^. LJ^ J^ •^'*i
^L aj^ i^^^rsrt^ JJ^^ .342

J^ ^"^J ^j^M-j"^ L5^; ^h y^i"^ H -^^^

a^ ^^ ajlj ^U.^ b' ^ ^^^^ ^^^ J J U .344
^j^j^y^j^, e^^U^^^jd^^^^^J .345

i^J Jjjj J^lijlj c^J jJjJ ^^j .346

1^ Ij y ^^r^*-* ^-^ 1 ''^ -347

JLl *Ji> (^ <U^ ^ ^^ .348

THE SAME PRO VERBS IN PASIITO. 47I

jV. ^ ^ c/j ^^ "^ l:;^ ^ ^ -352

Ji*-M^^ Jx? ^yW'j^ -353
^ ^^j^ dj <d-^ <^ ij <Uo <d^rw .354

4/^^ (J i[^fc^ f;j i^^. .358
t^J <01J-^ <0 <--J>^ ylfclljlj J .359

&^j£^ J (^^MJb^ C^j <^ <t5- ^^j/ J i^^Auib ^b' iJioj ^ ^ .362

djbj |<-^ jj5^ <^ 9 *^^ ^Ij^l^ A^ 43 j^-i> <ulj .365
lii^aJU ^ ^J^ i^ Hjj ijj^ ^ L::-^b ^ jjj ^ M>=^ -366

^^jyj <Uu^ i[^t> t/jJ ^^U aJ .367

4^j L/**^ irtlj aj aii J .369

^Jj ^ ^^ j^^^ <tluj^ .371

. 472 THE SAME PRO VERBS IN FASH TO.

■ ' J^ J J ^^^^ ^ ^ C^\j ^^^ V>-^ ^ -374

ci-^1 jj^ ^' j^U. j^^^ J^ <)^ .376

^^y J ^' fc^J ^ ^^^^ Jb .379
a^tj <u aj dLs- J Jj^ *-ijj yj a^i ^\j jj <ja ab^ Jj^ aj LU- .380

A^wijc) aj ^j

bj^j^ (Jio ^ a^^ i]j^ a^ .382

j^Jj^ <0 <Uj <0'U!j UA *jJ^ ij Sj ^ .384

J^ ^^^^^ aj^ ^iLr^?" -385

t/;^ aj aj ^J^ ^1^ ^j^^ l/^<>^ L^r^ '^^^

c/^ jJTj^ u^y^ J>^^ f^}^ dj ^ ^^ ^J^ *j1j a;^ a;^ .388

:> J tj^* \jc^ auU. ,^ .389
^w ^^ ^^ ^ ^y ^^y, ^ J^^ .^ ^.Ij cGl; ^ Ci^ .390

^^ Jo Jj^ ^^J \^^ j^f^ y ^ -391

^^^ l/J^^ 9 <^ aj a^j^- e5^^ J aj aj .392
ij\j ajU jj^ jj)J ^ ^\j3 ^ ^^j \jj <u ikiLi, a;^l^ aJ ^1^ au^l .393

THE SAME PROVERBS IN PASHTO. 478

i^J dji 'J>r^ '^^r!^ *^ ^VjiJ^r^ ^>=r '^Vb ^^ V^ -^^^

^fJ ^U. J Jjj AJ .400
Jj^;:*. ^' s/y Li ^ir^ ^ J '^ *J ^^ L^y *i ^ J^J^. ^ .401

jLtf\ j^ ^j ij:yj ybL <G Jw^ ay^ J J^l yy^ J .403
j^J ^UjJIj ^^2uU*-A i^^^r-' S^y. ^ L<*4^ J*Hi 'H '^^"^

475

appendix;

A. — Matora (Sayads affiliated in Tappa Dreplarah).

The usual term for whicli a Yesli allotment held good was twelve
years, but, owing to the commencement of Settlement operations, the
tribe elected to curtail it this time to eight, and have just carried out
a new '' Vesh,^^ the result showing that they now contain four
hundred and sixty-six ^^ Khulas^''^ to four hundred and fourteen
eight years ago.

The numbers in the various sections and subsections of the tribe
were first equalized to enable them to divide each block of land into
equal portions.

The conductors of the '' Vesh " were appointed in the usual way,
each group of families nominating a representative ; and the first duty
they had to perform was to take the census of all human beings be-
longing to the tribe, and, for the purposes of this *' F^^A," to make
each section and subsection of the tribe contain an equal number of
** Khulas " or mouths.'^

The arable mark consists of eleven blocks, each of which was origi-
nally demarcated with a view to preserve inside it equality of class of
land. At this '* Vesh^^ each block was first divided into two equal
portions ; then each portion into two smaller equal plots ; then each of
these small plots into two still smaller ; and so on. Possession of each
was determined by casting lots. Besides the arable mark, three plots
are used as a common pasture, in which cultivation is prohibited.

The rules of the tribe regarding (1) Shares, (2) Mortgages, (3)
Absentees, and (4) Trees, are as follows : —

(1). Shares. — Man, woman and child, male or female, share alike.
A girl's share, although at the time of the *' Vesh'' she be
betrothed in her tribe, is taken by her father. If a girl
of another tribe be at the time betrothed into the tribe, the
bridegroom elect receives a share for her.
(2). Mortgages. — l^o permanent alienation of land is possible, but
mortgages are common. At a new ^^Vesh " the positions of
mortgaged ^^ Khulas ^^ shift like any others. Profit or loss
from change in quality or size of a " Khiila " is borne by the

^ Referred to at page 127, giving, in a condensed form, particulars of the Vfh
custom in five communities.
2 Vide page 125.

476 APPENDIX.

• mortgagee. "When some ^^ Khulas,^'' owing to the death of

some of the members of a family, lapse, and are not renewed,
the mortgagee generally gets compensation in land or money ;
but when the mortgagor has died without issue, the mort-
gagee's rights expire at the next '' Vesh^

(3). Absentees. — An absentee's shares are reserved for him, provided
he was present at the preceding '^ Vesh,^^ and that his near
relations accept his share in trust for him, together with
its responsibilities. Any absentee, if returning at the time
of a new " Vesh,^' no matter how long he may have been
absent, and establishing his identity, is re-admitted to share.

(4). Trees. — Fruit-bearing "ber^^ trees remain permanently the
property of the shareholder within whose lot and during
whose temporary occupancy they spring up ; all others are
at the disposal of the shareholders in whose lot they may be.

B.' — Sikandwr Khel (Tappa Dreplarah).

This tribe has been, for long, divided into six sections, each section
occupying separate villages, but, according to its numbers, holding its
share in each of the thirteen blocks into which the arable area Cis-
Kurm (right bank) had been originally split up. Up to the time of
annexation a new '' Vesh " took place every tenth or twelfth year, and
often at much shorter intervals ; but since the annexation the term
has been every twelve years or longer. The last '' F^sA" occurred
about sixteen years ago, and is probably the last the tribe will ever
have. The enumeration then effected showed that the tribe mustered
one thousand seven hundred and seventy-five souls, men, women and
children, all told.

The allotment of shares was conducted in the usual way (see
Matora), but owing to internal jealousies, an outsider, Pahilwan
Khan, Adamzai, was called in as umpire and referee.

The arable mark consisted of thirteen blocks, and the allotment of
shares in each was effected in the same way as was done in Matora,
except that the Mina Khel section succeeded in retaining, in excess
of its share, a block called Jibari, which it had previously acquired
by '' n'lwah,''^ or seizure. The Trans-Kiirm (left bank) land remained,
with the exception of one block, common as before.

The most prominent rules of the tribe relating to '' Vesh " are : —

(1). Shares. — Same as for Matora (A), except that the share of a
girl betrothed in her tribe falls to the bridegroom elect.

(2). Mortgages. — As in Matora (A), except that, in the case there put
in which the mortgagee '' generally" gets compensation, the
word " always " should be substituted.

(3). Absentees. — Seems to be as in Matora.

(4). Trees. — There are no precedents to show that any but the
temporary occupying shareholder has any claim.

1 Ft*?^ page 131.

APPENDIX. 477

C. — Mulazai (Tappa Musa Kliel).

Their villages and lands lie in the most south-westerly part of this
District, beyond the Bain Pass, with the Battann( hills to their north
and west, and Tank to their south ; consequently the tribe is quit«
isolated from the other sections of its Tappa. At a general rc-allot-
ment of lands held about a century ago, the tribe split up into three
sections, and divided their tribal lands into three tracts, each taking
a third. These three sections were : —

. ( TJmer Khel,
^ ( Ballu Khel,

B Hyder Khel cum Sain Khel,
C Miralzai cmn Kaka Khel,

and each was portioned off into thirty " Dhdrs.^^ Now seven ^^Khula*^^
make one ^^ Kandak^^'' and four ^^ Kandaks " make one " Bhary^ so the
number of the tribe ought then to have amounted to two thousand
five hundred and twenty souls. But, unfortunately for simplicity, this
tribe has a curious custom, peculiar to itself, of preserving even extinct
^^ Khulas " at a new redistribution of lands — that is, the number of
^^ Khulas''^ ascertained at the last redistribution of lands are, though
many are really extinct through deaths, retained intact, and persons bom
since and still alive are added to them at the next distribution. If then
a redistribution of land by '' Khula Vesh" that is, by a new enume-
ration of the tribe, were of frequent occurrence, few men in the tribe
would be found able to add up the tribal total number of ''i>Aar»,"
much less ^^ Kandaks^^ or ^^ KhulasP Khula Veshes, however, only
occur once in two or three generations ; so the dijficulty of limited
powers of addition is surmounted. Since the general ^' Khula Fesh"
I have mentioned took place, no other has occurred ; but about fifty
or sixty years ago a partial one took place between Sections B and C,
Section A remaining aloof. On that occasion Section C, and the Sain
Khel branch of Section B, had to call in a Malik named Jandar Khan,
Adamzai, to their assistance, as the Hyder Khels wished to secede and
become independent. By his persuasion, both moral and physical, the
new ^' Khula Vesh^^ was effected, and the number of '' Bhdra^^ be-
came as follows : —

C Section ^?ws Sain Khels, 67.
B Section minus Sain Khels, 57.

Since that occasion no new '' Khula Vesh " has taken place, but there
have been exchanges (called " Vesh Badluns^^) on the basis of the enume-
ration then made. Thus, in 1852, the Sain Khels sued the Kaka
Khel branch of the Miralzais before the late General John Nicholson
for a " Vesh Badliin,'' and although the latter resisted it, they were
forced to submit with a show of consent. On that occasion the Sain
Khels divided each block into two equal parts, and the Kaka Khels had

478

APPENDIX.

first choice. Ifow the Kaka Khels have sued hefore me and obtained
a decree against the Sain Khels for a new *' Vesh Badlun.''^ Before
giving decree I offered the latter the very favourable terms of allowing
them, first, compensation in land in consideration of their having since
1852 brought much more waste under the plough than the plaintiffs,
and then, of simply equalizing their holdings according to the number of
'' Bhdrs " of each. But after six hours' consideration of my offer, they
rejected it, and elected to adhere to their custom in its integrity.
Decree was passed accordingly.

I mentioned some sentences back that at a " Khula Vesh " about fifty
or sixty years ago the Hyder Khels minus the Sain KJiels received
fifty-seven " Dhdrs.^^ Since then they have held these fifty-seven
'' Dhdrs'^ by themselves, but split up into three subsections, viz. : —

(1) Khurji Khel.

(2) Haji Khel.

(3) Suliman Khel.

They all exchanged their lands together some two or three years after
the ^^ Khula Vesh^^ mentioned above, and after that (2) and (3) had
another exchange. When the suit between the Sain Khels and the Kaka
Khels took place in 1852, the rest of the Miralzais, consisting of sub-
sections Bibi Khels and Mutti Khels, amicably effected an exchange
of lands, and have lately carried out a new exchange of lands together.
This concludes the notice of the B and C Mulazai sections.

The A Section since the general ^^ Khula Vesh^^ about a century
ago has lived disconnected from the others, and the number of shares
then fixed has never since been altered, though several exchaDges of
lands have taken place, the latest having been made in 1873.

D.* — Mamii Khel (Tappa Dreplarah).

The three sections composing this tribe separated interests about
sixty- three years ago, and divided tteir inheritance together, by which
each section received the following shares in the four villages in
which tribal lands lay : —

Name of Section.

Zangi Khel
Village.

Dabak Mandra
JS.hel Village.

Tribal share in

Pahdr Khel

Village.

Mandra Khel
ViUage.

1. ZangiKhel

2. Pahar Khel

3. MandraKhel ...

i
J

0
0

As no conjunction of interests has since taken place, the "Vesh^^
history of each is distinct, and is here briefiy noted.

1 . Zangi Khel.
(1) "Within the last sixty- three years there have been five '' Veshes,''^
1 Vide page 131.

APPENDIX. 479

the last of which was effected twenty years ago. The usual
term was eight to twelve years ; no new *' Vesh " ever occurred
within a period of eight years from its predecessor. The
voice of the majority determines the question of a new
" r^«A." A new '* Vesh " will soon be in progress.

(2) The rules regarding shares, mortgages, absentees, and trees, are

the same as those noted for Matora, with the modifications
obtaining amongst the Sikander Khels.

(3) In the current *' Fesh'' the number of '' KhuJas'' is five

hundred and seven, with thirty-six " Murah Khulas'^ added
— the permanent heritage of certain families.

(4) Excluding common pasture land, the *' r^«A" lands consist of

eighteen blocks, each possessing an old distinctive name.
2. Pahdr KM.

"Within the last sixty-three years there have been only partial
'* Veshes,^^ confined to three out of eleven blocks. The custom has
been discontinued owing to so many shareholders having mortgaged
most of their lands.

3. Mandra Khel.

These veshed among themselves only five years ago. Since the
" Btir Vesh,^^ sixty-three years ago, they have had seven partitions
amongst themselves ; in the last their Pahar Khel land was excluded
from partition, much of it being in mortgage. Their ^^ Khulas"
number one thousand three hundred and thirty-four. The term of
this '* Vesh^^ is twelve years; on its expiry, the tribe asserts that
whenever even a small minority demand a new " Vesh,*^ a repartition
must take place. At present all unanimously affirm this to bo their
immemorial custom.

E. — Ahha Khel (Sayads affiliated in Tappa Dreplarah).

Their usual term of '' F^sA" is twelve years, and this is the ninth
year of the current " Vesh.^^ At first a majority were against an
immediate redistribution, but now over sixty per cent, wish it. The
opposition of a number of shareholders was originally owing to jealousy
against a minor Malik pushing himself forward and agitating for a
new " Vesh,^^ through which other Maliks feared that in future times
the *' F^sA" would be known by his name. If compliance with the
" Vesh^^ can be legally resisted, it is not advisable to allow a " FmA,"
as no less than two hundred and thirty-six " Girzdnd Khulas^^^ or
** circular mouths" are now in mortgage for eleven thousand and
thirteen rupees, i.e. when a shareholder mortgages one or more of his
strips in each block, into which village arable lands are divided, he is
said to have effected a "y«>zdw<^" or circular mortgage.

At the last enumeration it was found that the community numbered
one thousand seven hundred and ninety-three ^^ Khulas,^^ of which,
however, no fewer than one hundred and eighty-four are fixed, irre-

480

APPEKDIX.

vocable, and, consequently, not genuine ^^ KhulaBP The former are
subject to fluctuation at each '' F^sA," as the strength of the tribe may-
have increased or decreased, but the latter can only fluctuate in size
and position according to the chance of lot-casting and the numerical
strength of the tribe compared with its strength at the last '' VeshP As
the origin of these fixed '^ Khulas^^ is interesting and curious, I shall
note them here : —

Number.

Origin.

Given soon after the settlement of the village, seven or eight genera-
tions ago, in " Kauna^' i.e. service grants to *' dums^'' or drummers,
and now held by their descendants.

Do. do, to carpenters, village servants.

Granted to slaves or hired swordsmen kept by the different head
men. As their occupation ceased, the grantees have gradually
disappeared, and the descendants of the head men who owned the
swordsmen have since retained their shares.

Religious grants to holy men.

Hereditary in the famUy of the Hindoo who used to keep the " Vesh "
accounts.

Compensation grant to the Sipat Khels, who several generations ago
resisted a " Vesh," although demanded by the rest of the tribe ;
consequently a fight ensued, in which twenty-two Sipat Khel oxen
were slaughtered. When a conference sat to settle terms of re-
conciliation, twenty-two extra " Xhulas" were allowed to the Sipat
Khels as a permanent compensation for the slaughtered kine.

Special grants allowed or taken by the head men.

Genuine " dead mouths" (" Murah Khulas"), owners of which died
without issue, and, as no relation would accept them, the village
council put them up to auction, and by making them irrevocable
procured a purchaser, whose family has since held them.

Total... 184

The ancient territorial blocks subject to " Vesh " are twenty-one in
number. Besides these are three blocks which are never veshed, but
held according to possession ; also twelve small plots held for genera-
tions by some outsiders, and which the tribe now wish to resume.

The rules about shares, absentees and trees are the same as the Matora
rules, with the Sikandar Khel modifications, but the tribe unanimously
affirm that the mortgage rule is that at a new '' Vesh " a mortgagee can
only receive new ^^ Khulas " if the original representatives of them
are then alive, and that in no case is any compensation in land or
money given.

BTBPUBM AUSTIN AMU SONS, PKIMEKS, U£BXFO&D.

'X i

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