Northern Nigeria is 255,700 square miles in extent, more than twice the size of the United Kingdom and Ireland. A few years ago nearly the whole of Northern Nigeria, with its 10,000,000 inhabitants, was more or less hostile: at the best, that portion in British occupation no more than sullenly acquiescent to the condition and quite “good enough” to eject the white intruders at a suitable chance. That stage has been passed, and, although a considerable territory remains merely nominally occupied, most of the country has been brought within thorough control. Warlike tribes, spending much of their lives in systematic exercise of arms and periodically engaged in severe battles, have been overthrown. They are now entirely engaged in agriculture or trading. The land is pacified.

The position has been attained without employing as much as a Corporal’s guard of white troops as a separate unit. The wonder has been attained by using natives, not as auxiliaries and in loosely-formed bodies for merely scouting or outpost purposes, but in properly disciplined and strictly supervised regiments prepared to withstand the shock of an onslaught from hordes of formidable warriors. Not least remarkable has been the breaking up in combat of large armies by comparatively small numbers of Nigerian soldiers. The secret of this superiority has been firmness, steadiness in defence, daring in attack; qualities due to British schooling and leading in the field.

The regular military force of Northern Nigeria consists of the 1st and 2nd Battalions Northern Nigeria Regiment, a battery of 6 guns and a company of Mounted Infantry. The corps are entirely unknown by sight in England. They have taken no part in royal processions and a detachment has never figured at the Military Tournament. There are less than 1,000 whites in the whole of Northern Nigeria, and only comparatively few have seen the troops with which we have won the country.

A widely-prevalent practice at home is to speak of West Africa comprehensively, as one would of Europe. There are greater differences between peoples in the former regions, though of the same race, than there are between the Scot and the Turk or the Celt and the Circassian. Neither the West India Regiment—one battalion of which is usually quartered at Sierra Leone—nor the Gold Coast Regiment are Northern Nigeria men, notwithstanding that representatives of the first two sometimes figure in London picture-shop windows as “Our Army in West Africa.”

As stated in other chapters, the term Hausa is no more distinctive as a class than is “English” when it embraces the town-bred wastrel of the south and the hefty, pure Highlander of the north. Moreover, Mohamedanism as a faith sits as lightly on large sections of Hausas as the tenets of the Church of England do on many recruits in the United Kingdom. But every regard is paid to whatever scruple a Nigerian may have in the way of sentimental denominationalism. Whether he has any or none he is expected to be true to his oath as a soldier.

On enrolment, therefore, the Mohamedan—orthodox or nominal—is sworn on the Koran; the Pagan on the bayonet. Holding the blade and having expressed in his own tongue the declaration of fealty to the King, he touches the bayonet with his tongue and declares that, should he be false, may it destroy him.

There is no separation in the regiment according to faith. Companies and squads are composite. That system has not given the slightest trouble or difficulty. A “palaver” among them over divinity matters has never occurred. A lay Mohamedan does not seek to proselytise his fellow, and the Pagan is not interested in the devotion of the other. The best of comradeship prevails. If a fairly large number of soldiers go on an expedition, Mallams—priests and religious teachers—are detailed with them for the Mohamedans, as Army Chaplains do on active service with European troops; and if the Mallam, who is under military law, does not attend at the proper times to conduct prayers he must answer for it in the orderly room.

This perspicacious measure was initiated by Sir George Taubman Goldie, the founder of Nigeria, in his advance against Kabba, in 1897, which was the first time Hausas had been called upon to fight people of their own religion. The presence of Mallams counters any attempt to stir up a jehad or to represent a campaign as due to endeavour of the white man forcibly to convert the Mohamedan. It also prevents that argument being used to undermine allegiance of the troops.

Social usages are likewise interfered with as little as possible. The main consideration is that the men shall be made into thoroughly efficient soldiers. That is what they are paid for, and nothing is allowed to interfere. Beyond it their own customs, approved by law, are permitted. Otherwise there would be very poor material in the ranks, for service is quite voluntary.

Marriage prevails practically without exception among adults in West Africa. The Tommy Atkins of Northern Nigeria, like his white comrade here, must obtain permission to take unto himself a wife. Should he do so without that preliminary she is not “on the establishment,” in which case he must provide for her living outside the barracks. If the young fellow is well-behaved the Commanding Officer gives permission for matrimony.

Of course there must be a limitation in number. A Private is therefore allowed one wife; a Sergeant, two, and a Sergeant-Major, three; with an additional spouse to individuals in each rank on completion of three years’ exemplary service. When I heard of the regulation my early aspiration for a military career recurred strongly. Forgetting the question of race, I reflected that I might rise to be a Sergeant-Major in the Northern Nigeria Regiment.

The regiment has English officers, who are attached for five years. They are assisted by non-commissioned officers from home, locally styled Colour-Sergeants, with a Sergeant-Major as senior. They supervise the barrack-square drill and instruction, which is given by the native non-commissioned officers, who, as has been indicated, can attain the rank of Sergeant-Major.

The guns are carried on the men’s heads. As a faithful attendant at many Military Tournaments in London I declare I never saw a smarter bit of work of its kind, either by the best Royal Horse Artillery battery or by picked men of the navy, than was witnessed on the drill ground at Zungeru.

At a whistle signal from the battery commander, Captain Maclaverty, the men advanced about 50 yards, with the guns, in pieces, on their heads. On the signals, “Halt,” “Action Front,” the several parts were put together and brought into action, firing four rounds. The guns were then broken up, the sections hoisted on the men’s heads and retired to the original position. All this was done with the rapidity and precision of bluejackets, without the slightest flurry or confusion, and, from beginning to end, carried out in well under a-minute-and-a-half.

I had taken a kinematograph apparatus from England and secured moving pictures of the operations, so there was the double test of time by watch and the amount of film used.

The battery can, however, from the halt, walk a distance, put the guns together and fire a round in less than 30 seconds; in fact, anything longer is considered bad. The movement specified is that of firing case-shot to repel cavalry attack.

The projectiles used are: shrapnell shell, 12½ lbs., effective at 3,400 yards; double common shell, 18 lbs., effective at 2,000 yards; case, 15 lbs.

The white personnel of the four guns I saw at Zungeru—the remaining two were at Sokoto—was made up of a Captain in command assisted by a Subaltern, and a Sergeant-Major, whose chief work was that of Quartermaster-Sergeant. Further, there were the native Sergeant-Major and other black N.C.O.

Gun-carriers are enlisted for two years, and actual gunners for six years. Re-enlistment is allowed. The native Sergeant-Major has 15 years’ service. Though recruiting can be direct into the battery, the artillerymen are drawn mainly from the gun carriers.

All gun orders are given in English. Although very few of the men understand the tongue, they learn to recognise the meaning of the words of command. Every officer must, however, pass a colloquial test in Hausa. Recruits are put through their early stages by the native non-commissioned officers, who take most of the parade drilling. All these native Sergeants and Corporals, and most of the Bombardiers, are capable of commanding the battery and of taking a series.

Do I labour detail too much in stating the items of transportation? The process is as follows:

The gun itself, weighing about 240 lbs., is borne on slings, the poles of which rest on the heads of four men.

The cradle, into which the gun fits and to which are attached hydraulic buffers to take the recoil of firing, weighing about 240 lbs., is carried in the same way as the gun.

The trail, or carriage, which has a spade to assist in checking the recoil, weighing about 240 lbs., is transported as those stated above.

The two wheels are each carried by a man, who has a 70 lb. load.

The axle, about 70 lbs., is a one-man load.

A box of spare parts and cleaning traps, about 70 lbs., is carried by one man.

There is also a Headman to superintend and assist.

Similar guns were used in the capture of Kano, in 1903, the great Hausa city with mud walls 40 feet thick and 50 feet high. Against these walls, which it was thought would be knocked to pieces by the artillery, all ammunition was impotent. An entry was at last effected by smashing one of the heavy gates with a shell.

The sports in which the men of the regiment are encouraged to indulge are mostly of British origin. They are very keen on wrestling and tug-of-war and greatly enjoy dipping for toroes. A toro is a threepenny bit. A large basin of flour, in which a number of toroes have been buried, is placed on a table. At the side of the table is a pail of water. Competitors, stripped to the waist and with hands behind back, one by one dip their faces into the water and then plunge them in the flour, attempting to pick out a coin with the teeth. The crowd of sightseers at the public display I saw at Zungeru shouted with delighted amusement at the ludicrous appearance of each contestant as his features emerged from the flour.

The favourite sport of the mounted infantry is wrestling on horseback. That itself is pretty exhilarating. A spice of added excitement is provided by the mounts, which enter into the spirit of the situation with zest, by darting at and attempting to viciously bite one another.

I may explain that in their ordinary training the men of the mounted infantry do not pass back into the unmounted branch. The uniform somewhat resembles that of the Sikh, and, though their arms includes a lance, they are taught to fight as foot soldiers as well.

Not least interesting is the moulding of the signallers. Obviously it is of vital importance on an expedition that detached parties, perhaps unexpectedly surrounded by overwhelmingly superior numbers whom they may be able to keep off temporarily, shall be equipped with means for making their position and plight known to the main body.

Whether the men selected for signalling tuition are Hausa or Pagan matters not. Scarcely any can read, much less write, their mother tongue. That, to say nothing of English, would be as Greek is to the average recruit in Great Britain.

You will gather what pains and patience the British N.C.O. exercises with his charges when it is said that these Nigerians—some, wild men from the hills and mountains; others, simple labourers or farming hands previous to the equivalent of “taking the King’s shilling”—can not alone signal by flag, lamp and heliograph a message handed to them in English but—it seems almost marvellous—receive from any of the three instruments mentioned, and write, such a message, not knowing in the least what it means.

The explanation is simple. They learn that a figure—for example, B—is sent by a particular form of flag-waving, lamp-flashes or helio-rays. Conversely, certain movements of flag or the other instruments mean that the man receiving them has to draw the character—i.e., letter—associated with the sign; space between words, of course, being recognised as well.

Imagine what it must be to teach that to simple creatures who know no writing and can read none and who never fingered a pencil until they entered the signalling squad, for, as has been said, they have not the least idea what meaning is conveyed by the messages they despatch or receive.

The value of signalling was utilised for civil purposes two years ago, when early in the tornado season the telegraph connecting Zungeru with the important centre of Minna, 38 miles distant, was destroyed by storms. For 10 days, until the line could be restored, communication between the two places was uninterruptedly maintained by the signalling section of the First battalion.

A message was flagged under my observation by the Second battalion, at Lokoja. Beyond handing the paper to the native Corporal, no white man gave instructions or interfered in the slightest. On page 290, photograph 1 shows the original communication; photograph 2 is as the receiving signaller wrote it. I asked Major Baker, temporarily in command of the battalion, to use the words employed, as I wished to have a kinematograph illustration of the operation.

Then there are the bands, and excellent they are. Both the Hausa tribes and the Pagan tribes have a multiplicity of musical instruments on their native heath, wind and even string. A detailed catalogue would occupy space of an article as long as this. But the military band of each battalion is quite in the lines of English regiments.

Instruction? Well, the men are as innocent of eye-understanding music as they are of caligraphy. You might as well show them the signs of the zodiac or the combination of any other astronomical constellation. The English bandmaster teaches his pupils through their ear. Heaven only knows how he obtains the result from such raw material. Listening to the band playing alternately popular tunes and classical airs outside the officers’ mess in the evenings, you would indeed wonder.

The titles of the pieces might naturally puzzle, or at least confuse, the performers. They could scarcely be expected to differentiate on an order for Cavalleria Rusticana or one for Rule Britannia. Therefore, the simple expedient is adopted of giving the compositions numbers, which obviously are much easier borne in mind. Thus, on the bandmaster ordering, for instance, “One,” God Save the King would be rendered; “Two,” Rule Britannia; “Three,” A Life on the Ocean Wave; “Four,” Hearts of Oak; and so on.

It is not found specially difficult to replace a fresh tune to an old number. On one occasion you might hear, in response to the order “Five,” selections from The Bohemian Girl; a few months later the same word of command would produce The Policeman’s Holiday.

You should see the Drum-Major, who is a native. He bears himself as though leading the Grenadiers, the Coldstreams, the Scots or the Irish Guards. His imposing staff is swung and twisted and twirled in the air, and presently balanced horizontally as he guides the front rank of the band wheeling, or he holds it aloft as a sign for the files to counter-march. He is quite conscious of his importance as regards his own men, I assure you; yet he knows his work so well that when Sergeant-Major Slaney, who had been detailed from the Coldstream Guards for Special Service instruction, told him how to take the band round the ground for kinematograph purposes, it was necessary to tell him only once.

That induces me to mention the admirable method followed in handling the men. All words of command by the whites, whether officers or non-commissioned officers, are given in quiet, cool tones. There is never any undue bustling in a manner to make the men frightened or nervous. Nor are they treated as automatons. Every opportunity is taken to develop the intelligence of those capable of exercising any. I noticed both at Zungeru and Lokoja that whenever an officer wanted a section to go through a movement he invariably gave the order to the senior native non-commissioned officer and allowed him to move the squad accordingly. In this way these non-coms become self-reliant and of immeasurably greater value in an emergency on active service, where they may be thrown on their own resources.

I witnessed a march of the Second battalion through Lokoja, traversing the native quarter. It was done for recruiting. How the drums and fifes and bugles brought the young women to line up on the route and gaze on the troops as they proudly swept by! And there were the small boys, as yet entirely minus clothing, trotting along to the martial sounds.

For days some of the bigger lads hung about the encampment of huts where the troops live, desirous of enlisting as buglers but not venturing to enter the trimly-kept compounds. At first they shrunk back with awe as a white officer or non-commissioned officer passed in or out. But as one of either class smiled at the youngsters or patted them on the head they gained courage and eventually several asked a native soldier how they could enlist. The majority of the youthful buglers are, however, sons of soldiers or of ex-soldiers.

The military spirit has a large influence among the civilian Hausa population. They classify all Europeans in the country into practically two classes: “Colour-Sergeant bature”—bature is Hausa for white man—and “Bombature.” The latter is equivalent to big white men—not in stature but status—and the former is the mark of subordinate rank. The “Colour-Sergeant bature” will be men of the class of overseers on the mines or second-class officials on the railway and others of corresponding rating in commercial concerns, as distinguished from their seniors. Occasionally there is an individual between the two classifications. He is provided for by the designation “Sergeant-Major bature.”

In the estimate of the Hausas, there are no whites to be ranked as Privates. All are regarded as in some degree above themselves. It behoves Englishmen who go to Nigeria to remember this and to bear themselves accordingly. That does not warrant arrogance but entails self-control.