Chapter 51

A FORWARD POLICY

Frontier medical missions--Their value as outposts--Ancient Christianity in Central Asia--Kafiristan: a lost opportunity of the Christian Church--Forcible conversion to Islam--Fields for missionary enterprise beyond the North-West Frontier--The first missionaries should be medical men--An example of the power of a medical mission to overcome opposition--The need for branch dispensaries--Scheme of advance--Needs.

Down the North-West Frontier is the long line of mission outposts: Srinagar, Mardan, Peshawur, Karak, and Thal, in the Kohat district; Bannu, Tank, Dera Ismaïl Khan, Dera Ghazi Khan, Quetta. All of these comprise medical mission work as part of their activities. Several have educational work as well. Yet we regard them as something more than outposts: they are bases. The strength of the British military stations on that frontier is far in excess of the requirements of their immediate surroundings, because under conceivable conditions they have to act as the bases of an army acting beyond them, or they might have to stem the advance of an invading force. In a precisely similar way we must regard our frontier missions, not merely in relation to their environments, but as the means whereby we shall be able to go forward and evangelize the yet unoccupied lands to the west and the north. They should be sufficiently well equipped in both personnel and material, so that when need arises they might be able to supply the men and means for occupying mission stations farther on.

The countries of Central Asia to the west and north of India are a challenge and a reproach to the Christian Church--a reproach because in the early centuries of the Christian era the zeal of the first missionaries carried the Gospel right across Turkestan and Tibet to China, and Christian Churches flourished from Asia Minor to Mongolia. Dr. Stein, in his recent work, "Buried Cities of Khotan," tells us how in those days there were fair towns and running streams and orchards, where now is only a sandy, waterless waste. The rains ceased, the water channels dried up, the people had to leave their towns and villages, and the sand was blown in and covered houses and trees and everything deep in its drifting dunes, where they have been unvisited and forgotten till the present traveller unearthed them. A similar spiritual drought seems to have fallen on the Armenian and Nestorian Churches of those parts, and, deadened and retrograde, they were unable to withstand the great Muhammadan invasions of the sixth and succeeding centuries, which swept like tornadoes right across Asia into China.

In again proclaiming the Gospel in Turkestan the Christian Church will only be reoccupying her lost territories, where at one time Christian congregations gathered in their churches, but for centuries only the Muhammadan call to prayer has been permitted to be heard.

It is a reproach, again, because on our North-West Frontier, only separated from Chitral by a range of mountains, is the interesting land known as Kafiristan. There is reason to believe that the inhabitants of this land, known as the Kafirs, are the descendants of some of the Greeks whom Alexander of Macedon brought over in his train three hundred years before Christ. Two stories are current among the Kafirs regarding their origin, but both point to their arrival about the third century before Christ. One is that a number of Greeks, expelled from the lowlands by the advance of surrounding and more powerful tribes, took refuge in these mountain fastnesses; and the other is that they are the descendants of wounded soldiers left by Alexander the Great in the neighbouring region of Bajour. They still practised till a few years ago pagan idolatrous rites, which had probably changed little for two thousand years, and they resisted the inroads of the Muhammadans, who were obliged to recoil before their inaccessible mountain fastnesses. They welcomed some Christian missionaries who visited their valleys at different times in the last century, and there is every reason to believe that, had the Christian Church accepted the task, the whole of that nation would have adopted the Christian religion. But though these travellers urged on the Church her opportunity and her responsibility, no step was taken.

Colonel Wingate, a retired frontier officer, writes: [4] "I had gone for a stroll one day in the summer of 1895 with another officer for a short distance outside the military camp. Though we were wearing the uniform of officers, we were without arms, when suddenly we saw a party of natives approaching. They were travelling at a rapid rate, and as they drew near we observed that they were armed with bows and arrows and spears, each carrying a coloured blanket in a roll over the shoulder, their food of dried meat and rice tied on to their girdles. The whole party were warriors, as indicated by the rows of shells sewn on to the kilts worn round their waists. They proved to be an influential deputation from Kafiristan to the headquarters camp to obtain the assurance of the British nation that they would still enjoy their protection. From time to time, commencing with the mission of Major Biddulph, interviews between headmen of the Kafiri tribes and officers of the British Government had taken place, resulting in the belief that the independence of Kafiristan would be preserved. But the unexpected and ominous answer came over the field telegraph wires: 'Tell them they are now the subjects of the Amir.' While waiting for the answer I had some conversation with them. They were wonderfully bright and generous-hearted, and fond of a joke. When I asked them if they were ready to embrace the Christian religion, they replied: 'We do not want to change the religion of our fathers; but if we must change, then we would far rather become Christians than Muhammadans, because we should still be Kafirs,' alluding to the common application of this word by Muhammadans to all unbelievers.... The unsparing proselytism of Muhammadan conquest has done its worst. Hearths and homes in their mountain fastnesses, which had been preserved inviolate for one thousand years against the hated Mussulman foe, have been ruthlessly invaded and spoiled. The bravest of their defenders have been forcibly made into Muhammadans, and the fairest of their daughters have been torn from the arms of their natural protectors and carried off as new supplies for the harims of their conquerors." Another lost opportunity to add to the account of the Christian Church!

But there are lands now in that historic region "where three empires meet" which may yet be occupied by the messengers of "peace and goodwill towards men." Is the Church going to rise to the present opportunities or let them, too, slip by?

Swat, Chitral, Baltistan, Hunza, Astor, Chilas, are each of them the home of a nation. Then the great historic cities of Bukhara, Samarcand, Tashkend, Merv, Kokan, Kashgar, have some of them been in their time the capitals of great kingdoms.

In some of these places there are already missionaries at work, most of them belonging to Swedish and German societies; but how utterly inadequate these few scattered workers are to the great problem which they have to face! What is needed at the present are medical missions. A medical man would be welcomed by the people in all these places. The time for the preacher has yet to come. It would not be wise, even were it possible, to send up clerical missionaries and evangelists into these parts at present. But the doctor will find his sphere everywhere, and will find his hands full of work as soon as he arrives. He will be able to overcome suspicion and prejudice, and his timely aid and sympathetic treatment will disarm opposition, and his life will be a better setting forth of Christianity than his words. There is a door everywhere that can be opened by love and sympathy and practical service, and no one is more in a position to have a key for every door than the doctor.

I have already said much to show how powerful an agency medical work is for overcoming prejudice, but I will cite one instance more, where the doctor was the son of a convert of the very place where he was working, and had succeeded by his loving and skilful attentions in overcoming the opposition and much of the prejudice of the people. The first branch dispensary in connection with the Bannu Medical Mission was opened at Shekh Mahmud in 1895. This is a large village near the Tahsil town of Isa Khel, on the right bank of the Indus River. About thirty-five years ago a landowner of this place was converted to Christianity, and, together with his family, received into the Christian Church. At first he passed through great vicissitudes: his house was burnt over his head by his fellow-villagers, and he and his family barely escaped with their lives. His enemies then tried to expatriate him by erasing his name from the village registers, and swearing in court that he was a stranger to the district. Eventually, however, their perjury was found out, and the court restored him his lands and had a new house built for him in the place of the one that had been burnt down. This man passed to his rest trusting in our Lord Jesus Christ, leaving three sons, who were all following in their father's footsteps, and have been privileged to see many of their former enemies brought to Christ themselves. The eldest son has also died, but leaving two sons, of whom the elder has obtained the Government qualification of doctor, and is destined to take charge of the branch dispensary which we are about to open at Thal. The second and third sons have received a medical training in the mission hospital, and are both engaged in medical mission work--the second at the Bannu Headquarters Hospital, and the youngest is in charge of a branch dispensary built on the very land that his Muhammadan countrymen tried to wrest from his father. On the last occasion of my visiting this branch, just before leaving India for my visit to England in 1908, this young doctor--Fazl Khan by name--had made a dinner for the poor of the village, and nearly two hundred must have come to partake of his hospitality. This custom of feeding the poor is often done in India by those undertaking a long journey or some other enterprise, so that the prayers of the poor may be a blessing on the work.

Well, after all the guests had partaken, the Christian doctor offered prayers for my safe journey to England, and for the medical mission work at Bannu and at Sheikh Mahmud, and after each petition all present raised the cry of "Allah," being their way of saying "Amen." Now, these were the sons and relatives of the very men who had burnt the house of the Christian doctor's father, and tried to oust him from his lands. This is an example of what may be accomplished in a fanatical frontier district through the agency of medical mission work carried on by an Indian Christian.

I am constantly getting requests from maliks (chiefs) of these trans-frontier tribes to visit them in their mountain homes, and when I have accepted I have received a cordial welcome, and been well treated, while I have had abundant opportunities of medical mission work. There is great scope for the itinerant medical missionary among them, but he requires a base to which he can send cases requiring severe operations or ward treatment. Small branch dispensaries in charge of Indian hospital assistants are of the greatest value, and there are many suitable places for such along our Indian frontier. The advantages of such dispensaries I believe to be as follows; (1) They exert an extraordinary Christianizing, civilizing, and pacifying influence on the tribes in their immediate vicinity. (2) They form subsidiary bases for the medical missionary, not only enabling him to work up that particular district, but relieving the pressure on the headquarters hospital. The assistant-in-charge sifts the cases that come to him, tells some that their disease is irremediable, thereby saving them the expense and weariness of a long journey, and recommending others to go up to headquarters for operations. (3) They form training-schools for our Indian helpers, whereby they are prepared for taking posts of even greater responsibility. This matter of efficient training of our Indian helpers is, I believe, a matter of paramount importance.

My hope is, then, in the near future to see a number of new centres of medical mission work opened in these hitherto almost untouched lands of Central Asia, and, associated with these centres, a number of village dispensaries for the more remote tracks. The central missions would have a staff of at least two European medical men, and the branches would be in the charge of Indian assistants. There is no reason, however, why an Indian of sufficient qualifications and experience should not take the place of one of the European staff when circumstances admit of it. The central hospital should be well equipped in both out- and in-patient departments, and have sanitary wards accommodating from thirty to eighty in-patients. The branches should also be able to take in from six to ten in-patients, as not only will the assistant in charge often get cases of urgency, which require immediate indoor treatment, and cannot be forwarded to the base hospital, but when the head medical missionary visits these out-stations he will be glad to be able to accommodate a few operation cases which may be waiting for him there.

This scheme would not clash with Government medical aid, because in most of these regions there are very few, if any, Government hospitals or dispensaries, and those places which already have sufficient Government medical aid might well be passed over in favour of the numberless places that have none.

Here is a grand field for young medical men who are anxious to consecrate their abilities to the service of God and man. They are not offered tempting salaries or honours, but they will have the satisfaction of knowing that they are helping to lighten the burden of mankind where that burden was weighing most heavily, and to bring the light and love of Christ into some of the darkest abodes of cruelty and superstition to be met with on the face of God's earth.

Those who help this work with the gifts in money or kind, without which it would be impossible of execution can have the satisfaction of knowing that they are not only relieving bodily suffering which would otherwise be unrelieved, and carrying the Evangel to those who have never heard of it, but they are drawing nations together in bonds of service and sympathy, and diminishing the danger of racial conflict and devastating war.

GLOSSARY OF WORDS NOT GENERALLY USED OUTSIDE INDIA

A.

Ahl-el-kitáb = the people of the Book: a term applied by Muhammadans to Jews, and Christians whose Scriptures they accept as the Word of God.

B.

Banaprastha = the third stage of the life of a devout Hindu, when he retires from trade or office, and lives in some forest or jungle.

Ber = a tree, very common in Afghanistán--Zisyphus jujuba and Z. vulgaris. Its fruit is largely eaten by the people.

Bhagti = devotion, faith. The Hindus contrast salvation by bhagti to that by karma, or works. Chaitanza and others were the apostles of bhagti.

Bhásha = the script in which the Hindi language is usually written; the language itself.

Brahmachári = the first stage of the life of a devout Hindu, when he is a celibate student under some teacher or guru.

C.

Chádar = a cotton or woollen shawl, used as a wrap in the day and a sheet by night.

Chapáti = flat cakes of unleavened bread, cooked over a tauwa, or flat piece of iron.

Chárpár = "the four-legged," the plain native wooden bedstead.

Chauk = the room which the headman of a village sets apart for the use of the public. Village business and gossip is carried on here, and travellers accommodated.

Chigah = an alarm, sounded by beating a drum in a village, for the arm-bearing population to come out in pursuit of raiders or robbers.

Chilam = the Afghán term for the Indian hookah, or hubble-bubble pipe. The kind used in Afghanistán is simpler in construction, and has a shorter tube.

D.

Dáktar = the native corruption of "doctor."

Dharmsála = a Hindu temple and rest-house for travellers, these two institutions being almost invariably combined.

Dilaq = the patchwork cloak which is characteristic of the Muhammadan faqir.

Dúm = the village barber and musician, these two offices being usually combined; he also does most of the minor surgery of the village.

Dúmba = the fat-tailed Afghán sheep.

F.

Fatwá = a religious decree, promulgated by a court of Mullahs, or by one Mullah of authority.

Feringi = the name universally accorded in Afghanistán to Europeans (the Franks). In British India it has a prejudicial signification, but not so in Afghanistán.

G.

Ghazá = a religious murder, when a Muhammadan fanatic kills a Christian or Hindu for the sake of religion.

Gházi = the fanatic who commits ghazá.

Grihasta = the second stage in the life of a devout Hindu, when he marries a wife, begets children, and carries on his profession or trade.

Guru = a religious preceptor or guide among Hindus or Sikhs.

H.

Hákim = a ruler, an executive officer.

Hakím = a native doctor, who practises on Western or Hippocratic lines.

Halwa = a kind of sweet pudding, very popular with the Afgháns.

Hazrat 'Esa = the Muhammadan appellation for our Lord Jesus Christ.

Hujra = a guest-house, where travellers are accommodated in Afghán villages. It differs from chauk in that it is more specialized for the use of travellers, while the latter is more for the use of the village folk.

I.

'Íd = a Muhammadan feast-day. There are two chief feasts--the "'Id-el-fitr," or day following the fast-month of Ramazán, and the "'Id-el-zoha" or "'Id-el-bakr," which is the Feast of Sacrifice, in memory of Abraham's would-be sacrifice of his son.

Izzat = honour: a word constantly in an Afghán's thoughts and conversation, but which even he is not always able to define.

J.

Jirgah = a council of the tribal elders. This may be appointed by the tribesmen themselves to settle some dispute, or in British India it may be appointed by the civil officer to help in deciding some judicial case.

K.

Káfir = an infidel. Strictly, only one who does not believe in God and the prophets, but loosely applied to all non-Muslims.

Kalámulláh = the Word of God. Comprises, according to Muhammadan teaching, four books--the Law (Tauret), the Psalms (Zabúr), the Gospel (Injil), and the Qurán.

Kalima = the Muhammadan creed: "There is no God but God, and Muhammad is the prophet of God." The recitation of this is the recognized way of declaring one's self a Muhammadan.

Kanal = a measure of land--one-eighth of an acre.

Karmá = works. According to Hindu philosophy, a man's reincarnation depends on the character and amount of his karmá.

Karnal = the Afghán corruption of "colonel."

Khán = a lord, a chief; an honorific title in Afghanistán, or merely part of a man's name.

L.

Lashkar = an army; often applied in Afghanistán to a small body of men going out from a tribe for warlike purposes, but they may be going for peaceful purposes--hence the English "lascar."

M.

Málik = in Afghanistán the headman of a village or tribe.

Má'uzbílláh = a Muhammadan exclamation on hearing bad news or a calamity: "May God protect us!"

Muharram = a yearly Muhammadan feast held on the 10th of the month of Muharram.

Mullah = a Muhammadan preacher.

Munshi = a clerk or preceptor.

P.

Pagari = the Eastern head-dress or turban.

Patwári = a village bailiff, who keeps the accounts of the village lands.

Patwarkhána = the office of the bailiff.

Parda = the Eastern custom of secluding women from the public gaze.

Puláo = a popular dish in Afghanistán, consisting of meat cooked with rice, with spices, nuts, raisins, and sweetenings.

Q.

Qurbán = lit., sacrifice; also used as an expression of devotion by an inferior to a superior.

Qismet = fate, destiny; an ever-present idea in the Muhammadan mind.

R.

Rebáb = an Afghán stringed instrument, resembling a guitar.

S.

Sáhib = lit., gentleman; the term of respect usually applied to Englishmen.

Samádh = the posture assumed by an ascetic for contemplation of the Deity. There are a great variety of these, each possessing its own peculiar merit.

Sangar = an entrenchment. In the mountain warfare of Afghanistán these are made of short walls of stones on the hillside.

Sanyási = the fourth stage in the life of a devout Hindu, when he retires from the world, and gives himself up entirely to religious meditation.

Sardár = a chief, an Afghán nobleman.

Sarkár = the usual term for the British Government.

Sharm = shame. The Afghán idea underlying this word is a complex, in which shame, public disgrace, modesty, delicacy, sense of honour, all share in varying degree. He is always talking of it.

Sháster = a religious book of the Hindus.

Shesham = a common tree on the frontier that yields an excellent hard wood for various articles of household use--Dalbergia sisso.

Sowár = a horseman.

Sura = a chapter of the Qurán.

T.

Tahsíl = the subdivision of an administrative district; the centre for the collection of the revenue.

Tálib = a Muhammadan religious student; a pupil in a mosque.

Tap-jap = a recitation of religious formulæ by a Hindu.

Tauba = lit., repentance; an exclamation denoting abhorrence or contrition.

U.

Ustád = a master or preceptor; a religious teacher (among Muhammadans).

W.

Wiláyati = belonging to Europe; especially applied to merchandise of European origin.

Y.

Yogsadhan = a system of contemplation, combined with religious exercises, whereby occult power is acquired.

Yunáni = pertaining to Greece. This is the word usually applied to that system of native medicine which was derived from the Greeks; in Europe it is spoken of in connection with the name of Hippocrates, who formulated it. The other, or Hindu system, is the Vedic; those who practise the former are called hakíms, the latter baids.

Z.

Zamindár = a farmer, a landowner.

Zyárat = a shrine; the grave of a holy man; a place of pilgrimage.

NOTES

[1] More probably from the Greek kofinos.--J. C.

[2] In a booklet published by the Church Missionary Society, entitled "Delawar Khan."

[3] S. E. Stokes in The East and the West for April, 1908.

[4] "Across our Indian Frontier," by Colonel G. Wingate, C.I.E.