military-leaders-from-scotland

"The Uzbeks manage all their affairs by means of slaves, who are chiefly brought from Persia by the Toorkmuns. Here these poor wretches are exposed for sale, and occupy thirty or forty stalls, where they are examined like cattle, only with this difference, that they are able to give an account of themselves vivâ voce. On the morning I visited the bazar, there were only six unfortunate beings, and I witnessed the manner in which they are disposed of. They are first interrogated regarding their parentage and capture, and if they are Mahommedans, that is, Soonees [Sunni]. The question is put in that form, for the Uzbeks do not consider a Shiah to be a true believer; with them, as with the primitive Christians, a sectary is more odious than an unbeliever. After the intended purchaser is satisfied of the slave being an infidel (kaffir), he examines his body, particularly noting if he be free from leprosy, so common in Toorkistan, and then proceeds to bargain for his price. Three of the Persian boys were for sale at thirty tillas of gold apiece; and it was surprising to see how contented the poor fellows sat under their lot. I heard one of them telling how he had been seized south of Meshid, while tending his flocks. There was one unfortunate girl, who had been long in service, and was now exposed for sale by her master, because of his poverty. I felt certain that many a tear had been shed in the court where I surveyed the scene; but I was assured from every quarter that slaves are kindly treated; and the circumstance of so many of them continuing in the country after they have been manumitted, seems to establish this fact. The bazars of Bokhara are chiefly supplied from Orgunje. Russian and Chinese are also sold, but rarely. The feelings of an European revolt at this most odious traffic; but the Uzbeks entertain no such notions, and believe that they are conferring a benefit on a Persian when they purchase him, and see that he renounces his heretical opinions."

"Among the Hindoos we had a singular visiter in a deserter from the Indian army at Bombay. He had set out on a pilgrimage to all the shrines of the Hindoo world, and was then proceeding to the fire temples on the shores of the Caspian! I knew many of the officers of the regiment (the 24th N. I.) to which he had belonged, and felt pleased at hearing names which were familiar to me in this remote city. I listened with interest to the man’s detail of his adventures and travels, nor was he deterred by any fear that I would lodge information against him, and secure his apprehension. I looked upon him as a brother in arms, and he amused me with many a tale of my friend Moorad Beg of Koondooz, whom he had followed in his campaigns, and served as a bombardier. This man, when he first showed himself, was disguised in the dress of a pilgrim; but the carriage of a soldier is not to be mistaken, even if met at Bokhara."

"The Hindoos of Bokhara courted our society, for that people seem to look upon the English as their natural superiors. They visited us in every country we passed, and would never speak any other language than Hindoostanee, which was a bond of union between us and them. In this country they appeared to enjoy a sufficient degree of toleration to enable them to live happily. An enumeration of their restrictions might make them appear a persecuted race. They are not permitted to build temples, nor set up idols, nor walk in procession: they do not ride within the walls of the city, and must wear a peculiar dress. They pay the ‘jizyu,’ or poll-tax, which varies from four to eight rupees a year; but this they only render in common with others, not Mahommedans. They must never abuse or ill-use a Mahommedan. When the king passes their quarter of the city, they must draw up, and wish him health and prosperity; when on horseback outside the city, they must dismount if they meet his majesty or the Cazee [Kazi]. They are not permitted to purchase female slaves, as an infidel would defile a believer; nor do any of them bring their families beyond the Oxus. For these sacrifices the Hindoos in Bokhara live unmolested, and, in all trials and suits, have equal justice with the Mahommedans. I could hear of no forcible instance of conversion to Islam, though three or four individuals had changed their creed in as many years. The deportment of these people is most sober and orderly; — one would imagine that the tribe had renounced laughter, if he judged by the gravity of their countenances. They themselves, however, speak highly of their privileges, and are satisfied at the celerity with which they can realise money, though it be at the sacrifice of their prejudices. There are about 300 Hindoos in Bokhara, living in a caravansary of their own. They are chiefly natives of Shikarpoor in Sinde, and their number has of late years rather increased. The Uzbeks, and, indeed, all the Mahommedans, find themselves vanquished by the industry of these people, who will stake the largest sums of money for the smallest gain."

"From the slave-market I passed on that morning to the great bazar, and the very first sight which fell under my notice was the offenders against Mahommedanism of the preceding Friday. They consisted of four individuals, who had been caught asleep at prayer time, and a youth, who had been smoking in public. They were all tied to each other, and the person who had been found using tobacco led the way, holding the hookah, or pipe, in his hand. The officer of police followed with a thick thong, and chastised them as he went, calling aloud, ‘Ye followers of Islam, behold the punishment of those who violate the law!’ Never, however, was there such a series of contradiction and absurdity as in the practice and theory of religion in Bokhara. You may openly purchase tobacco and all the most approved apparatus for inhaling it; yet if seen smoking in public you are straightway dragged before the Cazee [Kazi], punished by stripes, or paraded on a donkey, with a blackened face, as a warning to others. If a person is caught flying pigeons on a Friday, he is sent forth with the dead bird round his neck, seated on a camel. If seen in the streets at the time of prayers, and convicted of such habitual neglect, fines and imprisonment follow; yet there are bands of the most abominable wretches, who frequent the streets at evening for purposes as contrary to the Koran as to nature. Every thing, indeed, presents a tissue of contrarieties; and none were more apparent to me than the punishment of the culprits who were marching, with all the pomp of publicity, past the very gateway of the court where human beings were levelled with the brutes of the earth, no doubt against the laws of humanity, but as certainly against the laws of Mahommed."

"“The Brahmins,” he declared, “contrary to the ideas formed of them in the west, invariably believe in the unity, eternity, omniscience and omnipotence of God: that the polytheism of which they have been accused, is no more than a symbolical worship of the divine attributes…” Further, “The system of religion which they profess is only perfectly known in the effect which it has upon the manners of the people. Mild, humane, obedient, and industrious, they are of all nations on earth the most easily conquered… Revolution and change are things unknown; and assassinations and conspiracies never exists. Penal laws are scarce known among the Hindoos; for their motives to bad actions are few… it is to the ingenuity of the Hindoos, we owe all the fine manufactures in the East.”"

"The Hindoos, or the followers of the Brahmin faith, are in number far superior to the Mahommedans in Hindustan. The system of religion which they profess is only perfectly known in the effect which it has upon the manners of the people. Mild, humane, obedient, and industrious, they are of all nations on earth the most easily conquered. Their government, like that of all the inhabitants of Asia, is despotic; it is, in such a manner, tempered by the virtuous principles inculcated by their religion, that it seems milder than the most limited monarchy in Europe. Some of the reigning princes trace their families, with clearness, above four thousand years; many of them, in a dubious manner, from the dark period which we place beyond the flood. Revolution and change are things unknown; and assassinations and conspiracies never exist. Penal laws are scarce known among the Hindoos; for their motives to bad actions are few. Temperate in their living, and delicate in their constitutions, their passions are calm, and they have no object but that of living with comfort and ease. Timid and submissive, from the coldness of a vegetable diet, they have a natural abhorrence to blood. Industrious and frugal, they possess wealth which they never use. Those countries, governed by native princes, which lay beyond the devastations of the Mahommedans, are rich, and cultivated to the highest degree. Their governors encourage industry and commerce; and it is to the ingenuity of the Hindoos, we owe all the fine manufactures in the East. During the empire of the Moguls, the trade of India was carried on by the followers of Brahma. The bankers, scribes, and managers of finance were native Hindoos, and the wisest princes of the family of Timur protected and encouraged such peaceable and useful subjects."

"That this was no isolated or irresponsible piece of political propaganda is amply proved by this letter, which passed between no less responsible people, than Sir Francis Mudie, Governor of West Punjab and Mr. Jinnah, Governor-General of Pakistan, on September 5, 1947. That men who run the State and shape policies should have made up their minds to throw Sikhs out of West Punjab, is ample proof of the solid conspiracy in Pakistan against the Sikhs. If the Governor and Governor-General thought this way, what hope of protection could Sikhs have from the officials? What was there to stop common Muslims from looting, murdering and dishonouring them?"

"Dear My. Jinnah, The refugee problem is assuming gigantic proportions. The only limit that I can see to it is that set by the Census reports. According to reports the movement across the border runs into a lakh or so a day. At Chuharkana in the Sheikhupura district I saw between a lakh and a lakh and a half of Sikhs collected in the town and round it in the houses, on the roofs and everywhere. It was exactly like the Magh Mela in Allahabad. It will take 45 trains to move them, even at 4,000 people per train or if they are to stay there, they will have to be given 50 tons of ata a day. At Govindarh in the same district there was a collection of 30,000 or 40,000 Mazbi Sikhs with arms. They refused even to talk to the Deputy Commissioner, and Anglo-Indian, who advanced with a flag of truce. They shot at him and missed. Finally arrangements were made to evacuate the lot. I am telling every one that I don’t care how the Sikhs get across the border: the great thing is to get rid of them as soon as possible. There is still little sign of the 3 Lakhs Sikhs in Lyallpur moving, but in the end they too will have to go."

"On April 11th, after a dizzying rush of wounded from the new German offensive...I stumbled up to the Sisters' quarters for lunch with the certainty that I could not go on—and saw, pinned up on the notice-board in the Mess, Sir Douglas Haig's “Special Order of the Day.” Standing there spell-bound, with fatigue and despair forgotten, I read the words which put courage into so many men and women whose need of endurance was far greater than my own. ... Although, since that date, the publication of official “revelations” has stripped from the Haig myth much of its glory, I have never been able to visualise Lord Haig as the colossal blunderer, the self-deceived optimist, of the Somme massacre in 1916. I can think of him only as the author of that Special Order, for after I had read it I knew that I should go on, whether I could or not. There was a braver spirit in the hospital that afternoon, and though we only referred briefly and brusquely to Haig's message, each one of us had made up her mind that, though enemy airmen blew up our huts and the Germans advanced upon us from Abbeville, so long as wounded men remained in Staples, there would be “no retirement.”"

"There was no conspicuous officer in the Army who seemed to be better qualified for the Highest Command than Haig. That is to say, there was no outstanding General fit for so overwhelming a position as the command of a force five times as great as the largest army ever commanded by Napoleon, and many more times the size of any army led by Alexander, Hannibal or Caesar. I have no doubt these great men would have risen to the occasion, but such highly gifted men as the British Army possessed were consigned to the mud by orders of men superior in rank but inferior in capacity, who themselves kept at a safe distance from the slime which they had chosen as the terrain where their plans were to operate."

"There is no other course open to us but to fight it out. Every position must be held to the last man: there must be no retirement. With our backs to the wall, and believing in the justice of our cause, each one of us must fight on to the end. The safety of our homes and the freedom of mankind depend alike upon the conduct of each one of us at this critical moment."

"I’ll make thee glorious by my pen, And famous by my sword."

"He either fears his fate too much, Or his deserts are small, That dares not put it to the touch To gain or lose it all."

"The future naval officers, who live within these walls, will find in the career of the man whose life we this day celebrate, not merely a subject for admiration and respect, but an object lesson to be taken into their innermost hearts. . . . Every officer . . . should feel in each fiber of his being an eager desire to emulate the energy, the professional capacity, the indomitable determination and dauntless scorn of death which marked John Paul Jones above all his fellows."

"A navy is essentially and necessarily aristocratic. True as may be the political principles for which we are now contending they can never be practically applied or even admitted on board ship, out of port, or off soundings. This may seem a hardship, but it is nevertheless the simplest of truths. Whilst the ships sent forth by the Congress may and must fight for the principles of human rights and republican freedom, the ships themselves must be ruled and commanded at sea under a system of absolute despotism."

"I wish to have no connection with any ship that does not sail fast; for I intend to go in harm's way."

"I have not yet begun to fight!"

"I may sink, but I'll be damned if I strike!"

"Where men of fine feeling are concerned there is seldom misunderstanding."

"That flag and I are twins, born in the same hour from the same womb of destiny. We cannot be parted in life or in death."

"It is by no means enough that an officer of the Navy should be a capable mariner. He must be that, of course, but also a great deal more. He should be as well a gentleman of liberal education, refined manners, punctilious courtesy, and the nicest sense of personal honor. He should be the soul of tact, patience, justice, firmness, kindness, and charity. No meritorious act of a subordinate should escape his attention or be left to pass without its reward, even if the reward is only a word of approval. Conversely, he should not be blind to a single fault in any subordinate, though at the same time, he should be quick and unfailing to distinguish error from malice, thoughtlessness from incompetency, and well meant shortcomings from heedless or stupid blunder. In one word, every commander should keep constantly before him the great truth, that to be well obeyed, he must be perfectly esteemed."

"The boy born at Arbigland in Scotland on 6 July 1747 and christened John, who later added Jones to his surname Paul, and who was generally known as Paul Jones during the height of his naval career, had a complex character and far from a simple career. Born in obscurity and poverty, he rose through his own efforts to be a distinguished naval officer and a prominent figure at the Court of Versailles. He professed to have fallen in love with America at first sight, and declared undying allegiance to the new nation; but the last five years of his life were spent in Europe. On many occasions he wrote that he had drawn his sword from pure love of liberty and as a "citizen of the world"; but he drew it for the last time in the service of the greatest despot in Europe, Imperial Catherine. He affected contempt for family and rank; but he longed to be accepted by the county families of Scotland, and his happiest years were spent in Paris under the shadow of royalty as le Chevalier Paul Jones. He professed to be indifferent to wealth; but no naval officer strove longer and more strenuously than he to exact the last penny due to him and his men for prize money. He could be tougher and rougher than the most apelike sailor on his ships; yet, when entertaining ladies on board or ashore, his manners were those of a very fastidious gentleman. He pretended total indifference to fame, but he took every possible means to place a far from modest estimate of himself before the public of two continents. And well did he succeed in this effort. Today, for every one who has heard of his fellow captains of the young Continental Navy, such as Manley, Wickes, Barry and Biddle, thousands have heard of John Paul Jones."

"Yet, first and always, Paul Jones was a fighting sailor. In the history of the United States Navy, whose rise to be the greatest navy in the world he desired and foretold, Paul Jones now occupies a place comparable only with that of Nelson in the Royal Navy of Great Britain. And, although he never had Nelson's opportunities for fame, I have no doubt that, given them, he would have proved himself to be a great naval tactician and strategist. In the board-to-board, hand-to-hand sea fights in which he did engage, he was without peer."

"Thus, although Jones had it in him to be a great naval strategist, he found opportunity to prove himself only on the tactical level. There he was magnificent. Recall how he made prompt and sure decisions in emergencies, perfectly adapting his tactics to suddenly confronted facts, as in those first audacious cruises in Providence and Alfred and in the battles of Ranger vs. Drake, Bonhomme Richard vs. Serapis, and Ariel vs. Triumph. That sort of thing is the sure mark of a master in warfare. Of the quality of his seamanship, one needs no more evidence than those early escapes from faster and more powerful ships, and the saving of Ariel from crashing on the Penmarch rocks. His battle with Serapis, as an example of how a man through sheer guts, refusing to admit the possibility of defeat, can emerge victorious from the most desperate circumstances, is an inspiration to every sailor. To every sailor, I say, not only to Americans. In one of his letters of 1780, Jones wrote, "The English Nation may hate me, but I will force them to esteem me too." This prophecy was fulfilled over a century and a half later, when the Right Honourable Albert Alexander, First Lord of the Admiralty, in a broadcast beamed to America, declared that Paul Jones' defiant answer to Pearson expressed exactly what England felt in the dark days of the Battle for Britain. And in the six months of tribulation for the United States that followed the Japanese strike on Pearl Harbor, the one sentiment in the back of every American sailor's mind was that of John Paul Jones: I HAVE NOT YET BEGUN TO FIGHT"

"Pro Libertate"

"For, here he has rotted in his lonely grave, Shall so many nobles will cheer for his death and partake in wine and alcohol. He did not forth troops to England nor did he surrender to the French, And Scotland he will not ever bring to peace nor free Scotland from the English chain. So he will not encourage others for he is truly dead."

"Every man dies. Not every man really lives."

"The whole followers of the nobility had attached themselves to him; and that although the persons of their lords were with the King of England, their heart was with Wallace, who found his army reinforced by so immense a multitude of the Scots, that the community of the land obeyed him as their leader and their prince."

"First, here I honour, in particular, Sir William Wallace, much renown'd in war, Whose bold progenitors have long time stood, Of honourable and true Scottish blood."

"For sooth, ere he decease, Shall many thousands in the field make end. From Scotland he shall forth the Southron send, And Scotland thrice he shall bring to peace. So good of hand again shall ne'er be kenned."

"Dico Tibi Verum, Libertas Optima Rerum: Nunquam Servili Sub Nexu Vivito, Fili"

"I can not be a traitor, for I owe him no allegiance. He is not my Sovereign; he never received my homage; and whilst life is in this persecuted body, he never shall receive it. To the other points whereof I am accused, I freely confess them all. As Governor of my country I have been an enemy to its enemies; I have slain the English; I have mortally opposed the English King; I have stormed and taken the towns and castles which he unjustly claimed as his own. If I or my soldiers have plundered or done injury to the houses or ministers of religion, I repent me of my sin; but it is not of Edward of England I shall ask pardon."

"I have brought you to the ring, now dance if you can."

"We come here with no peaceful intent, but ready for battle, determined to avenge our wrongs and set our country free. Let your masters come and attack us: we are ready to meet them beard to beard."