It should not be forgotten by those who make wholesale assertions of treachery and untrustworthiness against the Afridi and Pathan soldiers, that these men are placed in a very strange and false position. They are asked to fight against their countrymen and co-religionists. On the one side are accumulated all the forces of fanaticism, patriotism and natural ties. On the other military associations stand alone. It is no doubt a grievous thing to be false to an oath of allegiance, but there are other obligations not less sacred. To respect an oath is a duty which the individual owes to society. Yet, who would by his evidence send a brother to the gallows? The ties of nature are older and take precedence of all other human laws. When the Pathan is invited to suppress his fellow-countrymen, or even to remain a spectator of their suppression, he finds himself in a situation at which, in the words of Burke, "Morality is perplexed, reason staggered, and from which affrighted nature recoils." There are many on the frontier who realise these things, and who sympathise with the Afridi soldier in his dilemma. An officer of the Guides Infantry, of long experience and considerable distinction, who commands both Sikhs and Afridis, and has led both many times in action, writes as follows: "Personally, I don't blame any Afridis who desert to go and defend their own country, now that we have invaded it, and I think it is only natural and proper that they should want to do so." Such an opinion may be taken as typical of the views of a great number of officers, who have some title to speak on the subject, as it is one on which their lives might at any moment depend. The Sikh is the guardian of the Marches. He was originally invented to combat the Pathan. His religion was designed to be diametrically opposed to Mahommedanism. It was a shrewd act of policy. Fanaticism was met by fanaticism. Religious abhorrence was added to racial hatred. The Pathan invaders were rolled back to the mountains, and the Sikhs established themselves at Lahore and Peshawar. The strong contrast, and much of the animosity, remain to-day. The Sikh wears his hair down to his waist; the Pathan shaves his head. The Sikh drinks what he will; the Pathan is an abstainer. The Sikh is burnt after death; the Pathan would be thus deprived of Paradise. As a soldier the Pathan is a finer shot, a hardier man, a better marcher, especially on the hillside, and possibly an even more brilliant fighter. He relies more on instinct than education: war is in his blood; he is a born marksman, but he is dirty, lazy and a spendthrift.