army, _kauár_.
leader, _kauár sardár_.
lumberdár, _malak_.
tax-gatherer, _jám kai_.
policeman, _zeitú_.
cannon, _tof_.
gun, _náli_.
sword, _tarwál_.
dagger, _karái_.
lance, _naizá_, _shel_.
powder, _náláṇ daru_.
ball, _goli_.
ditches, _kahe_.
war, _kali_.
thief, _lú_.
sentinel, _ráth_.
guard, _chár_.
guide, _pan-pasháṇtuk_.
coward, _khiá to_.
traitor, _fatandár_.
bribe, _baṛi_.
prisoner, _bandi_.
slave, _dim_.
master, _maulá_.
servant, _naukar_.
drum, _shaudo_.
sheath, _káti_.
grip, _kauzá_.
bottom of sheath, _kundi_.
hatchet, _ckháí_.
file, _soán_.
smoothing iron, _rambi_.
scythe, _liṇzh_.
tongs, _ochhúṇ_.
razor, _chhúr_.
mirror, _áhin_.
plough, _hól_.
oar, _phiyá_.
yoke, _úṇ_.
ladle, _tagú_.
kneading roller, _chhagór_.
kettle, _chati_.
little kettle, _chedin_.
stone kettle, _botá-bháṇ_.
pan, _to_.
coal, _phúthe_.
key, _kunji_.
lion, _khará_.
shawl, _shíyúṇ_.
bedding, _bathár_.
lock, _sáṛ_.
bolt, _hul_.
vineyard, _dháṇgá_.
stable, _ghozai_.
” for cattle, _gáṇ zai_.
” for sheep, _bakroṇ-ghuzál_.
water mill, _yáṇzh_.
iron peg, _kili_.
bullet-bag, _koti_.
powder-flask, _darú kothi_.
iron and flint, _tíz_.
tinder, _khú_.
bow, _sháe_.
arrow, _káṇó_.
quiver, _káṇó bhaṇ_.
ship, _jaház_.
boat, _heṛi_.
century, _shol kála_.
year, _kála_.
half-year, _aṛa-kála_.
three months, _sha-yúṇ_.
week, _sát-dés_.
spring, _basáṇ_.
summer, _barish_.
autumn, _sharal_.
LUNAR MUHAMMADAN MONTHS.
Khudá tálá yúṇ, Rajab.
Shahqadar, Shaaban.
Rozoṇ yúṇ, Ramazan.
Lukut (smaller) eed yúṇ, Shawal.
Kháli yúṇ, Zi Qáad.
Gháíṇ eed yúṇ, Zi Haj.
Hasan Husain yúṇ, Muharram.
Chár bheyáṇ (four sisters), four months of Rabiulawwal: Rabi 2,
Jamadi 1, Jamadi 2.
man, _máṇsho_.
male, _mésh_.
woman, _gharoṇ_.
new-born child, _chinot_.
girl, _mati_.
virgin, _bikra-mati_.
bachelor, _cháur_.
old man, _zárá_.
old woman, _zírí_.
puberty, _zuáni_.
life, _zhigi_.
death, _máreg_.
sickness, _ráṇs_.
sick, _najúr_.
health, _mith ráhat_.
relation, _zhává_.
brotherhood, _sak zhá_.
friend, _yár_.
aunt, _máfi_.
father, _abá_.
paternal uncle, _pichá_.
mother, _yá_.
brother, _zhá_.
sister, _bhiyúṇ_.
son, _púsh_.
daughter, _dhí_.
daughter’s husband, _zamá zhú_.
grandson, _pázho_.
granddaughter, _pozhi_.
nephew, _zhá-lichh_.
husband, _baryú_.
wife’s brother, _shábri_.
wife’s mother, _ichosh_.
wife’s father, _shor_.
pregnancy, _ghaleíṇ_.
nurse, _razáí mahal_.
priest, _moláṇ_.
mosque, _jamáat_.
pupil, _shágar_.
sportsman, _dháuzír_.
goldwasher, _keryáṇ_.
peasant, _déqán_.
horse-stealer, _gálwáṇ_.
robber, _lú_.
brick-baker, _ustá kár_.
butcher, _qasábi_.
shepherd, _payál_.
cowherd, _go-chár_.
groom, _kharbal_.
body, _surté adúmá_.
skin, _chám_.
bones, _hár_.
marrow, _métho_.
flesh, _maséṇ_.
fat, _miyún_.
blood, _rát_.
veins, _rage_.
head, _shish_.
occiput, _shisháṇ-kokar_.
brain, _metho_.
curls, _chaṇdú_.
tresses, _pétú_.
forehead, _tál_.
eyes, _aṇchhi_.
eyebrow, _ruzí_.
eyelids, _papáíṇ_.
pupil, _machhá_.
tears, _áṇchhe_.
ears, _kaná_.
hearing, _shúoṇ_.
cheeks, _hargel_.
chin, _dáí_.
nose, _nathúr_.
nostrils, _shúli_.
odour, _gháṇ_.
sneezing, _zhitá_.
upper lip, _bul-dhút_.
nether lip, _múṇ-dhút_.
mouth, _áiṇ_.
taste, _khoṇd_.
licking, _chara_.
sucking, _chúshoṇ_.
beard, _dáí-bál_.
moustaches, _phuṇge_.
teeth, _daná_.
tongue, _zíb_.
jaw, _tálú_.
throat, _marri_.
neck, _shák_.
shoulder, _phyá_.
back, _dah_.
fore-arm, _mutá_.
palm, _kát-zil_.
nails, _naḳhá_.
thumb, _aṇgú_.
middle finger, _mazwál angúi_.
breast, _heṇ li_.
lungs, _phap_.
liver, _shúr_.
kidneys, _juká_.
breath, _dhéṇs_.
coughing, _kháṇg_.
spleen, _shiyáṇ_.
belly, _vari_.
side, _shígát_.
ribs, _pash_.
thighs, _sethi_.
knee, _kútá_.
feet, _khurá_.
sole, _sháṇdá_.
anger, _rush_.
aversion, _achháq_.
boastful, _amá-tikú_.
cheating, _tḥag_.
courage, _hyo-kura_.
cowardice, _bhiyáto_.
blind, _shéo_.
deaf, _borá_.
dumb, _cháo_.
dwarf, _khátoṇ_.
giant, _zhigo_.
hunch-back, _dakoro_.
stammering, _hup-hup_.
one-eyed, _ek-áchhá_.
bed, _shi-úṇ_.
broom, _láhúli_.
canal, _yáh_.
fort, _kalá_.
house, _báo_.
ladder, _párchaṇgi_.
street, _durro_.
water-jug, _dhomb-lú_.
wall, _kúṛ_.
window, _bá-úṇ_.
guest, _maláshi_.
host, _malásh-khais_.
breakfast, _vépli_.
midday meal, _ashari-goli_.
luncheon, _mazardiṇ-goli_.
evening meal, _bilalú-ki-goli_.
sour dough, _kham birá_.
light, _lawár_.
I, _má_.
thou, _tú_.
he, _úṇ_.
we, _améṇ_.
you, _tus_.
they, _áiṇ_.
great, _ghéroṇ_.
small, _lakho_.
much, _che_.
beautiful, _sugá_.
ugly, _adash_.
clean, _sáf_.
dirty, _mulgán_.
deep, _khatoṇ_.
rich, _poyandá_.
poor, _kám toáṇ_.
miserly, _sakh_.
oath, _súgáu_.
_Dialogues._
What is your name? _tiṇ ná gi thú?_
Where do you come from? _tú guláṇ ethú?_
Where do you go to? _tú guláṇ byáṇ thú?_
When did you come? _tú kal ethú?_
Come quickly, _zino é_.
Go slowly, _suple bhá_.
Beat him now, _as uskéṇ koteh_.
Kill him afterwards, _as hilék pásrih máreh_.
How is the road between this and there? _uṇgáí shálgái har páṇ
goshe the?_
Very bad and dangerous, _chaí kharáb thi, chai gi aụ thi_.
Very easy; a plain, and nothing to fear, _chaí hasán thi; bodi
maiaán kingi bhíl nithi_.
Is there any water on the road? _paú mazé wi thú ya na thú_
(way-in water is or not is)?
Why should there not be any? _giné nithú?_
There is plenty, and good water, _cho thú, sains thú_.
The water is bad and salty, _achhak thú, lúsuláe milál thú_.
There is a big river on the road, which you will not be able to
cross, _pánda mazé, ghái sin thi, pir-khingí_ (on that side)
_ni biháṇt_.
Why? Is there no bridge? _ginah? síú nithú?_
There was a rope bridge, but to-day it broke, _bilálá síú áṇs,
áz sher thi_.
Can it be not repaired? _sáṇdhat nai éṇ?_
There are no men for two days’ march all round. There are
neither twigs nor ropes to be got. How am I to do? _shásh taraf
se másh nithu, doṇ diṇ so mazaló-mazé, gishí sandhyí?_
How can he come; he has gone about some business, _sóh gishé
éshóto, soh kámi béjthú_.
Go! be silent. Bring him at once, or else I shall be very
angry, _bóh! chubbó; má khapá hothiú, zino bádi á_.
What do you want? _tú gi lukhát?_
I do not want anything except to drink and eat, _mà kiṇgeh ni
lukhaṇt, kháṇ púr lukháṇt_.
I have nothing; what can I give you? _minge kíngé nithú, má gi
dáwá?_
First of all bring cold water, _buttó mú tḥo tú mitḥa wi á_.
Afterwards bring milk, ghi, butter, _paitóṇ shír, ghil,
shishaṇ_.
How many days will you stay here? _tú ondháṇ ketúk desi
bhayáṇto?_
I will start to-morrow early, _má ráli béṇto_.
Get coolies (porters), _petwáre á_.
How many coolies do you want? _ketúk petwáre pakár thú?_
The road is full of stones, _páṇdá maze batáh chaí vaṇte_.
Your loads are very heavy, _tíṇ aíṇ_ (-this) _peté chaí abur
thíṇ_.
The coolies will not be able to carry them, _zaṇ petwaré búí
ner haṇthé_.
I beg that you will make your loads a little lighter, and then
you will arrive quicker, _mi arzí thi, as peté hilék achhrá;
amén hálo chhíl_.
Be patient; I will pay for all; I will give the rate to the
coolies. If you act well I will reward you, _sabar karé; móṇh
buto mazdúri dashul; téṇ miṭh kám karlu, má tighé inám dashut_.
Get the horses ready, _ghúí tayár karáh_.
Put the saddle on, _ghúí tal kátḥí sambhál karé_.
Take the saddle and bridle off, _ghúí na maláni alú karé, háṇ
káthé_.
Catch hold of this, _as dháí_.
Do not lose it, _as phat niré_.
Do not forget what I say, _míṇ bál_ (my word) _né ushá_.
Hear! look! take care, _káno hin shúná, anchhí náhlí l fikar
karé_.
Tie the horse to that tree, _gho as gáí mél gáṇdá_.
Keep watch all night, _rál chokidárí karáh_.
Are there many thieves here? _úndá lú ché thé?_
What is this noise? _shún awáz kasiṇ thúṇ?_
Who are you? _tú káṇ thúṇ?_
Get away from here, _uṇd gáí báh_.
Shoot him the moment he comes near, _uṇgáí ígálo, asíṇ tumakáh
deh_.
This man is treacherous, _úṇ másh bepat thú_.
Don’t let him go, _as másh úṇdú phat niyáréh_.
Bind him, imprison him, enchain him; put him into stocks, _as
gaṇdáh; asiṇ háthe zanzír gáláh; as kundi galáh_.
I am going to sleep, _hú íṇ má sútá bijáṇtaé_.
Don’t make a noise, _chozuk niyáreh_.
How many people are there in the village? _as gáṇó maz katú
maṇsh thé?_
I have not counted them, _méṇ ishmár niyárchí_.
Is the soil fertile or sterile? _dol níl thé, gíh shíshi thé?_
Is there much fruit? _mévá chaí thé?_
Is there much grain in the village? _as watné maz án cho thú?_
How many taxes do you pay in the year? _ek kál maz ketúk masúl
diyáṇt tus?_
Are you satisfied? _tú khush-hál thú?_
How is your health? _tú uṇdáṇ arám thú?_
I am in good health, _arám thú_.
Good temper, _tabyát sáf_.
Bad temper, _tabyát asak_.
God bless you, _khudáé tigé barakat dé_.
May God lengthen your life, _khudáe tiṇ umar chai kare_.
My name is Gharib Shah, _míṇ ná Gharíb Sháh thú_.
My age is twenty years, _míṇ umar bísh káláh thú_.
My mother is dead; my father is alive; _míṇ mháṇli marigai, míṇ
mahálo zaná thú_.
How is the road, good or bad? _pán mit thi ghi achak thi?_
In one or two places it is good, in others bad, _ek dú záé mit
thíṇ, ek dú záé achak thíṇ_.
How did you come from Chilas? _tú Chilasúṇ gishéí thú?_
I could not get a horse, I went on foot, _gho nyans, maton,
khuron tal ethú_.
Are the mountains on the road high? _pán maze kháná úchat thé?_
When are you going back? _tú kaiá bashotá?_
I am poor, _má gharíh thú_.
We kill all infidels, _bé bud kafra maráṇ the_.
I have come to learn the language, _má zíb chhitáíṇ éthú_.
What do I care about? _miṇ gi parwá thú?_
I make my prayers five times every day, _má har dés panjwaqtúṇ
nimáz karáṇ thé_.
Where did you come from? _tu guláṇ ethú?_
Come into the house, _bá khuní é_.
Sit at your ease, _mitho bhaí_.
Are you well? _tú mit thú?_
Are your children well? _tíu chinomati júṛ thé?_
Is your sister’s son well? _tíu sazú júṛ thé?_
Are you very ill? _tú cho ácháq_ (sick) _thé?_
May God restore you to health! _khudá tálá tú joṛ kéré._
Light the fire, _angár guyáh_.
Cook the food, _goli pazáh_.
Spread the bed, _bathári karé_.
It is very cold, _chaí lúí thé_.
It is very hot, _chaí tut thé_.
Put on your clothes, _zúr shá_.
Catch hold of the horse, _gho dhaí_.
Look at that man, _píshas másh nahálá_.
Take care, _fikar karé_.
You will fall, _tú ullá shat_.
Take a good aim, _mitḥi nazir karé_.
I will give you help, _ma timál madat karéshat_.
I am hungry, bring food that I may eat, _má húshoshat, goli á,
khéij_.
I am thirsty, bring water that I may drink, _má chúha húga, wi
á, púmá_.
I am sleepy now, I will go to sleep, _migé nízh íge, nizh
karáṇthú_.
What do you call this in your language? _tus shas chizí taí zíb
hín gimá manáth?_
How much is the produce of this land? _as zaímuz ketúk paidá
húnt?_
Can you sing? _tige gila eṇthe?_
V.—ANTHROPOLOGICAL OBSERVATIONS ON DARDS AND KAFIRS IN DR. LEITNER’S
SERVICE.
(_Measurements in Centimetres._)
1. ABDUL GHAFÛR, KAFIR OF KAMÔZ, _about 24 or 25 years of age_.
Height, 168·5; hair, black; eyes, hazel; colour of face, ruddy;
colour of body, very light brown; narrow forehead; high instep;
big boned; length round the forehead, biggest circumference of
head, 53·75; protruding and big ears; square face; long nose,
slightly aquiline; good regular teeth; small beard; slight
moustache and eyebrows; distance between eyebrows, ordinary;
good chest; fine hand; well-made nails. Weight, 10 st. 2¾ lbs.
2. KHUDAYÁR, YASHKUN NÁGYRI; _age 24_.[116]
Height, 182; colour of body, light yellow brown; round the
head, 52·5; teeth, good, regular; nose, very slightly aquiline;
little growth on upper lip; none on cheeks; long, straight,
coarse black hair; eyes, hazel; ears, not so protruding;
better-proportioned forehead; small hand; good instep; foot
bigger, in proportion, than hand (not so good as other’s hand);
80 pulse. Weight, 9 st. 10 lbs.
3. IBRAHÍM, RÔNO, NAGYRI; _age 34_.
Height, 162·3; round the head, 56·5; eyes, dark brown; big
hands and feet; instep, good; colour, brown; good muscular
foot; strong arms; hair, black; plentiful growth on upper lip;
nose, aquiline; broad nostrils; full lips. Weight, 10 st. 12
lbs. (No. 10 on Drawing 1 of Appendix IV.)
4. MATAVALLI, YASHKUN OF HUNZA; _age 30_.[116]
Height, 164·0; very hairy, including hands; round the head,
54·0; head, pyramidal pointed; sinister countenance; very big
hands and feet; thin lips; great moustache, coarser hair; more
flat-soled than rest. Weight, 9 st. 8½ lbs. (_Full details in
“Comparative Table.”_)
5. SULTAN ALI, YASHKUN OF NAGYR; _age 35_.
Height, 165·25; round the head 53·75; square head; retroussé,
small nose; small mouth; red beard, plentiful; black hair;
brown eyes; very big hands and feet, also instep. Weight, 9 st.
12 lbs. (No. 11 on Drawing 1 of Appendix IV.)
6. KHUDADAD OF NAGYR; _age 30_.
Height, 163·3; round the head, 54·4; stupid expression; big
chest; ordinary hands and feet; low forehead; rising head; very
muscular; eyes, brown; complexion, brown; thickish nose; very
narrow forehead; underhung jaw; lots of hair. Weight, 9 st. 12
lbs. (No. 3 on Drawing 1 of Appendix IV.)
7. HATÁMU OF NAGYR; _age 16_.
Height, 162·1; round the head, 54·4 (broad head); low Grecian
forehead; small nose; eyes, dark brown; light brown complexion;
small hands and feet; regular, white teeth. Weight, 7 st. 13
lbs. (No. 4 of above Drawing.)
8. GHULAM MUHAMMAD, SHÎN OF GILGIT; _age 38_.[116]
Height, 161·0; round the head, 54; beard, prematurely grey;
lost second incisor; small hands and feet; fair instep; brown
eyes and complexion; nose, straight; ears all right. Weight 8
st. 5 lbs.
[Illustration: ANTHROPOLOGICAL.
Gilgiti (Ghulman Muhammad).
Nagyri (Khudayar).
Hunza Man (Matavalli).
ETHNOLOGICAL. (_See also Drawing 1 of Appendix IV._)
A Gabriali Student and two Messengers (A Chitrali and a Yasini), from a
Brother of the late Mihtar Aman-ul-Mulk, Ruler of Chitral.]
FURTHER MEASUREMENTS OF THE ABOVE MEN BY THE SCHWARZ SYSTEM.
(_See explanations of these numbers further on, page 5._)
+---------------------------------------------------------------------+
|NUMBERS BY SCHWARZ. |
| |1. ABDUL-GHAFÛR, KAMÔZ KÁFIR. |
| | |2. KHUDAYAR YASHKUN, NAGYRI. |
| | | |3. IBRAHÎM, NAGYRI RÓNO. |
| | | | |4.[117] MATAVALLI, HUNZA YASHKUN. |
| | | | | |5. SULTAN ALI, YASHKUN, NAGYRI. |
| | | | | | |6. KHUDADÁD NAGYRI. |
| | | | | | | |7. HATAMU NAGYRI.|
| | | | | | | | |8. GHULAM |
| | | | | | | | | MUHAMAD,|
| | | | | | | | | GILGITI |
| | | | | | | | | SHÎN. |
+----+-------+-------+-------+------+-------+-------+------+----------+
| 28 | 30 |26·7·5 | 29·2 | 31·5 | 25·5 | 28·5 | 24·7 | 29·5 |
| 29 | 15 |24·7·5 | 14 | 13·5 | 14 | 11·75 | 31·1 | 15·5 |
| 30 | 14·5 | 13·5 | 14·5 | 13·6 |13·7·5 | 14·2 | 12·7 | 14 |
| 31 |10·2·5 | 8·7·5 | 9·5 | 9·6 | 8·7·5 | 9·2 | 8·1 | 9·1 |
| 32 | 3·7·5 | 3·5 | 3 |3·7·5 | 3·25 | 3·3 | 3·8 | 3·9 |
| | | | | | | | | |
| 34 | 3·9 | 4 | 4·6 | 4·1 | 3·6 | 3·6 | 3·4 | 3·5 |
| 35 | 5·5 | 4 | 4·7·5 | 5 | 4·1 | 5·5 | 4·5 | 4·8 |
| 36 | 14 | 11·2 |11·7·5 |11·25 | 11·2 | 11·2 | 11·1 | 10·2 |
| 37 |18·7·5 |20·2·5 | 20·6 | 20·8 | 19 | 20·75 | 19·2 | 18·5 |
| | | | | | | | | |
| 39 | 46 |44·7·5 | 48 | 44·5 | 44·5 | 48·6 | 41·5 | 39·6 |
+----+-------+-------+-------+------+-------+-------+------+----------+
DESCRIPTION OF JAMSHÉD, THE SIAH PÔSH KAFIR.
Jamshêd of Katár, the nephew of General Feramorz, the renowned Kafir
General in the service of the late Amir Sher Alí of Kabul, was a
confidential orderly both in the service of the Amir Sher Alí and in
that of Yakúb Khan, whose cause he espoused against that of his father,
in consequence of which, when his master was imprisoned, he fled to
Rawalpindi, where he came to me. He had witnessed some of the most
exciting scenes in modern Kabul history, had risen to the rank of Major,
and had served with Prince Iskandar of Herát, whom he afterwards again
met in London.
In 1872 I published from Jamshêd’s dictation an account of the
“Adventures of Jamshèd, a Siah Pôsh Kafir, and his wanderings with
Amir Sher Alí,” and also “a statement about slavery in Kabul, etc.,”
which contained the names of places and tribes previously unknown to
Geographers and Ethnographers, as well as historical and political
material, the value of which has been proved by subsequent events. I
took him with me to England, not only on account of the interest which
exists in certain scientific quarters as regards the “mysterious race”
of which he was a member, but also in order to draw the attention of the
Anti-slavery Society and of Government to the kidnapping of Kafirs—the
supposed “poor relations” of the European—which is carried on by the
Afghans.
His measurement was taken, according to the systems of both Broca
and Schwarz (of the Novara expedition), by Dr. Beddoe, and the type
appeared to approach nearest to that of the slavonized Macedonians of
the Herzegovina, like one of whose inhabitants he looked, thus creating
far less attention, especially when dressed _à l’européenne_ in Europe,
than he did at Lahore, where Lord Northbrook saw him. The Anti-slavery
Society sent him to the Chiefs of Katár with a communication to the
effect that Englishmen strongly disapproved of slavery, and that they
should represent their case to the Panjab Government. A curious incident
in connection with his presence in England may be mentioned. It was
the 6th May, 1874, the day of the “Two Thousand”; the result of the
Newmarket race was eagerly expected, when the _Globe_ came out with the
following titles placed on the posters: “Result of the ‘Two Thousand.’”
“An Interesting Race” (the latter was an article on the race of the Siah
Pôsh Kafirs). The result may be imagined. Hundreds of Welshers plunged
into an account of the Siah Pôsh Kafirs under the notion that they were
going to have a great treat in a telegraphic description of a Newmarket
race. I was informed that the wrath of the sporting roughs who besieged
the office was awful when they found out their mistake. Poor Jamshêd was
seen across the Panjab border by one of my Munshis, but returned some
months later to Lahore, whence he found his way to Brussa, in Asia Minor.
It is supposed that he took service in the Turkish Army, but he has not
since been heard of. As I intend to publish an account of the Káfirs of
Katár (now, I fear, all Nimchas, or half-Muhammadans), Gambir, etc., I
reserve the interesting statements of Jamshêd to their proper Section in
my “Káfiristán.”
[Illustration: JAMSHÊD, THE SIAH PÔSH KAFIR,
BROUGHT TO ENGLAND BY PROF. LEITNER IN 1872.]
COMPARATIVE TABLE OF ANTHROPOLOGICAL OBSERVATIONS ON SOME OF THE DARDS IN
DR. LEITNER’S SERVICE.
(_The first five and the last are described by the French system;
the sixth by the German system, put into millimetres and centimetres
respectively._)
+--------------------------------------------+-------------------------+
| | A |
| | MATAVALLI.[118] |
+--------------------------------------------+-------------------------+
|Date and place of observation | 2-6-81: Simla |
|Age; sex; profession | 32 yrs.; m.; peasant |
| | and warrior |
|Caste, tribe, and tongue | Yashkun; Khajuná; |
| | Burishki |
|Religion and birthplace | Shiah; (probably Mulái) |
| | Hunza |
|Thin, medium, or stout | medium |
|Weight[121] | 9 st. 8½ lb. |
|Colours[122] { skin, exposed parts | 53 (red brown) |
| { ” covered parts | 21 (light red brown) |
| { hair | 48 (black) |
| { beard | 41 (black) |
| { eyes | 3 (light brown) |
|Hair: straight, wavy, curly, frizzled, | |
| or woolly | straight |
|Beard: thick (abundant), scanty, or none | thick, long and stiff |
|Skin: smooth, a little, or very hairy | very hairy |
|Shape of profile of nose (p. 111) | No. 2 (nearly quite |
| | straight) |
|Lips: thick, medium, or thin | medium (arched) |
| ” straight, or turned outwards | straight |
|Teeth: large, medium, or small | small |
| ” incisors, straight (vertical), | straight (incisors wide |
| slanting, or very slanting | apart) |
|The set of teeth: very good, good, medium, | |
| bad, or very bad | good (but dirty) |
| {Diameters: antero-posterior, maximum | 195 millim. |
| { ” ” inial | 192 ” |
| { ” transverse, maximum | 144 ” |
|Skull{ ” auriculo-vertical (fr. m.) | 116 ” |
| {Curves: inio-frontal | 345 ” |
| { ” horizontal | 540 ” |
| { ” transverse sub-auricular | 330 ” |
| {facial angle (Camner) | 81 ” |
|From point of chin to edge of hair | 185 ” |
| ” ophryon to alveolar point | 95 ” |
|Breadth between zygomata | 139 ” |
|Length of nose | 48 ” |
|Breadth of nose | 31 ” |
|From ophryon to root of nose | 12 ” |
|Width between inner angle of eyes | |
| ” ” cheekbones | 94 ” |
|Height (standing) | 164 centim. |
| ” (sitting) | 126 ” |
|Greatest extension of arms | 162 ” |
| ” ” of span | 20 ” |
|Total length of foot | 25 ” |
|Length of ditto, ante-malleolar | 20 ” |
|Forehead | high; slightly receding |
|Frontal bone (bord sourcillier) | very marked |
|Intra-ocular distance | scarcely any |
|Eyebrows | bushy, crossing, |
| | forming but one line |
|Eyes | straight |
|Cheeks | little salient |
|Zygomatic arch | very salient |
|Chin | oval |
|Ears | medium, little salient |
| | (round, small) |
|Mouth | |
|Neck | strong |
|Torso | strong |
|Extremities | very small |
+--------------------------------------------+-------------------------+
+--------------------------------------------+-------------------------+
| | B |
| | KHUDÁYÁR. |
+--------------------------------------------+-------------------------+
|Date and place of observation | 2-6-81: Simla |
|Age; sex; profession | 21 yrs.; m.; student |
|Caste, tribe, and tongue | Yashkun; Khajuná; |
| | Burishki |
|Religion and birthplace | Shiah; Nagyr |
|Thin, medium, or stout | thin |
|Weight[121] | 9 st. 10 lb. |
|Colours[122] { skin, exposed parts | 54 |
| { ” covered parts | 47 |
| { hair | 42 |
| { beard | 43 |
| { eyes | 3 |
|Hair: straight, wavy, curly, frizzled, | |
| or woolly | curly |
|Beard: thick (abundant), scanty, or none | scanty |
|Skin: smooth, a little, or very hairy | a little hairy |
|Shape of profile of nose (p. 111) | 5 |
|Lips: thick, medium, or thin | medium |
| ” straight, or turned outwards | straight |
|Teeth: large, medium, or small | medium |
| ” incisors, straight (vertical), | |
| slanting, or very slanting | straight |
|The set of teeth: very good, good, medium, | |
| bad, or very bad | very good |
| {Diameters: antero-posterior, maximum | 183 |
| { ” ” inial | 180 |
| { ” transverse, maximum | 144 |
|Skull{ ” auriculo-vertical (fr. m.) | 110 |
| {Curves: inio-frontal | 315 |
| { ” horizontal | 525 |
| { ” transverse sub-auricular | 315 |
| {facial angle (Camner) | |
|From point of chin to edge of hair | |
| ” ophryon to alveolar point | |
|Breadth between zygomata | |
|Length of nose | |
|Breadth of nose | |
|From ophryon to root of nose | |
|Width between inner angle of eyes | |
| ” ” cheekbones | |
|Height (standing) | 182 |
| ” (sitting) | 131 |
|Greatest extension of arms | 180 |
| ” ” of span | 16½ |
|Total length of foot | 26 |
|Length of ditto, ante-malleolar | 21½ |
|Forehead | high; slightly |
| | retreating |
|Frontal bone (bord sourcillier) | well developed |
|Intra-ocular distance | deep |
|Eyebrows | very bushy |
|Eyes | straight |
|Cheeks | little salient |
|Zygomatic arch | salient |
|Chin | oval |
|Ears | |
|Mouth | |
|Neck | proportioned |
|Torso | square |
|Extremities | fine |
+--------------------------------------------+-------------------------+
+--------------------------------------------+-------------------------+
| | C |
| | GHULAM MUHAMMAD. |
+--------------------------------------------+-------------------------+
|Date and place of observation | 2-6-81: Simla |
|Age; sex; profession | 40 yrs.; m.; |
| | agriculturist |
|Caste, tribe, and tongue | Shiná |
|Religion and birthplace | Shiah; Gilgit |
|Thin, medium, or stout | medium |
|Weight[121] | 8 st. 5 lb. |
|Colours[122] { skin, exposed parts | 38 |
| { ” covered parts | 38 |
| { hair | grey |
| { beard | grey |
| { eyes | 2 |
|Hair: straight, wavy, curly, frizzled, | |
| or woolly | curly |
|Beard: thick (abundant), scanty, or none | very thick |
|Skin: smooth, a little, or very hairy | a little hairy |
|Shape of profile of nose (p. 111) | 5 |
|Lips: thick, medium, or thin | medium |
| ” straight, or turned outwards | straight |
|Teeth: large, medium, or small | large |
| ” incisors, straight (vertical), | |
| slanting, or very slanting | straight |
|The set of teeth: very good, good, medium, | |
| bad, or very bad | good |
| {Diameters: antero-posterior, maximum | 186 |
| { ” ” inial | 187 |
| { ” transverse, maximum | 144 |
|Skull{ ” auriculo-vertical (fr. m.) | 123 |
| {Curves: inio-frontal | 325 |
| { ” horizontal | 540 |
| { ” transverse sub-auricular | 320 |
| {facial angle (Camner) | |
|From point of chin to edge of hair | |
| ” ophryon to alveolar point | |
|Breadth between zygomata | |
|Length of nose | |
|Breadth of nose | |
|From ophryon to root of nose | |
|Width between inner angle of eyes | |
| ” ” cheekbones | |
|Height (standing) | 161 |
| ” (sitting) | 124 |
|Greatest extension of arms | 174 |
| ” ” of span | 16 |
|Total length of foot | 25 |
|Length of ditto, ante-malleolar | 19 |
|Forehead | medium; straight |
|Frontal bone (bord sourcillier) | much developed |
|Intra-ocular distance | very deep |
|Eyebrows | arched, bushy, crossed |
|Eyes | straight |
|Cheeks | salient |
|Zygomatic arch | salient |
|Chin | oval |
|Ears | |
|Mouth | medium |
|Neck | proportioned |
|Torso | proportioned |
|Extremities | fine |
+--------------------------------------------+-------------------------+
+--------------------------------------------+-------------------------+
| | D |
| | GHULÁM. |
+--------------------------------------------+-------------------------+
|Date and place of observation | —— Simla |
|Age; sex; profession | 18 yrs.; m. |
|Caste, tribe, and tongue | Shîn (Kashmir subject) |
|Religion and birthplace | Sunni; Gurukôt near |
| | Astor |
|Thin, medium, or stout | |
|Weight[121] | |
|Colours[122] { skin, exposed parts | 52 |
| { ” covered parts | 53 |
| { hair | 48 |
| { beard | 48 |
| { eyes | 1 |
|Hair: straight, wavy, curly, frizzled, | |
| or woolly | curly |
|Beard: thick (abundant), scanty, or none | thick |
|Skin: smooth, a little, or very hairy | very hairy |
|Shape of profile of nose (p. 111) | 5 |
|Lips: thick, medium, or thin | thin |
| ” straight, or turned outwards | straight |
|Teeth: large, medium, or small | small |
| ” incisors, straight (vertical), | |
| slanting, or very slanting | straight |
|The set of teeth: very good, good, medium, | |
| bad, or very bad | very good |
| {Diameters: antero-posterior, maximum | 187 |
| { ” ” inial | 185 |
| { ” transverse, maximum | 144 |
|Skull{ ” auriculo-vertical (fr. m.) | 110 |
| {Curves: inio-frontal | 335 |
| { ” horizontal | 540 |
| { ” transverse sub-auricular | 335 |
| {facial angle (Camner) | |
|From point of chin to edge of hair | |
| ” ophryon to alveolar point | |
|Breadth between zygomata | |
|Length of nose | |
|Breadth of nose | |
|From ophryon to root of nose | |
|Width between inner angle of eyes | |
| ” ” cheekbones | |
|Height (standing) | 159 |
| ” (sitting) | 125 |
|Greatest extension of arms | 167 |
| ” ” of span | 20 |
|Total length of foot | 24½ |
|Length of ditto, ante-malleolar | 20 |
|Forehead | medium; straight |
|Frontal bone (bord sourcillier) | scarcely any |
|Intra-ocular distance | not deep |
|Eyebrows | arched, bushy, crossed |
|Eyes | straight |
|Cheeks | little salient |
|Zygomatic arch | much developed |
|Chin | oval |
|Ears | |
|Mouth | small |
|Neck | well proportioned |
|Torso | well made |
|Extremities | medium |
+--------------------------------------------+-------------------------+
+--------------------------------------------+-------------------------+
| | E |
| | ABDULLAH. |
+--------------------------------------------+-------------------------+
|Date and place of observation | 2-6-81: Simla |
|Age; sex; profession | 40 yrs.; m.; |
| | agriculturist |
|Caste, tribe, and tongue | Shîn; (Kashmir subject) |
|Religion and birthplace | Sunni; Gurukôt near |
| | Astor |
|Thin, medium, or stout | medium |
|Weight[121] | |
|Colours[122] { skin, exposed parts | 37 |
| { ” covered parts | 37 |
| { hair | 48 |
| { beard | 48 |
| { eyes | 1 |
|Hair: straight, wavy, curly, frizzled, | |
| or woolly | curly |
|Beard: thick (abundant), scanty, or none | very thick |
|Skin: smooth, a little, or very hairy | very hairy |
|Shape of profile of nose (p. 111) | 5, very high nostrils |
|Lips: thick, medium, or thin | medium |
| ” straight, or turned outwards | little turned outward |
|Teeth: large, medium, or small | small |
| ” incisors, straight (vertical), | |
| slanting, or very slanting | straight |
|The set of teeth: very good, good, medium, | |
| bad, or very bad | very bad |
| {Diameters: antero-posterior, maximum | 193 |
| { ” ” inial | 183 |
| { ” transverse, maximum | 140 |
|Skull{ ” auriculo-vertical (fr. m.) | 114 |
| {Curves: inio-frontal | 345 |
| { ” horizontal | 520 |
| { ” transverse sub-auricular | 320 |
| {facial angle (Camner) | 81 |
|From point of chin to edge of hair | 177 |
| ” ophryon to alveolar point | 75 |
|Breadth between zygomata | 132 |
|Length of nose | 52 |
|Breadth of nose | 39 |
|From ophryon to root of nose | 20 |
|Width between inner angle of eyes | 38 |
| ” ” cheekbones | 108 |
|Height (standing) | 152 |
| ” (sitting) | 124 |
|Greatest extension of arms | 165 |
| ” ” of span | 19 |
|Total length of foot | 23½ |
|Length of ditto, ante-malleolar | 19½ |
|Forehead | high; straight |
|Frontal bone (bord sourcillier) | scarcely any |
|Intra-ocular distance | not deep |
|Eyebrows | arched, bushy, crossed |
|Eyes | straight |
|Cheeks | little salient |
|Zygomatic arch | much developed |
|Chin | oval |
|Ears | medium flat |
|Mouth | thick |
|Neck | strong |
|Torso | slim (svelte) |
|Extremities | medium |
+--------------------------------------------+-------------------------+
+--------------------------------------------+-------------------------+
| | F |
| | MIR ABDULLAH.[119] |
+--------------------------------------------+-------------------------+
|Date and place of observation | 23-3-86: Lahore |
|Age; sex; profession | 30 yrs.; m.; Jurist |
|Caste, tribe, and tongue | Dard; Gabriál |
|Religion and birthplace | Sunni |
|Thin, medium, or stout | medium |
|Weight[121] | |
|Colours[122] { skin, exposed parts | forehead & cheeks, |
| | reddish-brown |
| { ” covered parts | lips, pink; covered |
| | parts, lighter |
| { hair | black |
| { beard | red-brown |
| { eyes | _iris_: dark brown; |
| | _ball_: white, bluish, |
| | injected |
|Hair: straight, wavy, curly, frizzled, | |
| or woolly | black, short, curly |
|Beard: thick (abundant), scanty, or none | straight; woolly; |
| | brown-reddish |
|Skin: smooth, a little, or very hairy | hairy on breast, little |
| | on arms |
|Shape of profile of nose (p. 111) | convex |
|Lips: thick, medium, or thin | thin, arched |
| ” straight, or turned outwards | thin, straight |
|Teeth: large, medium, or small | small |
| ” incisors, straight (vertical), | |
| slanting, or very slanting | straight |
|The set of teeth: very good, good, medium, | |
| bad, or very bad | transparent, very white |
| {Diameters: antero-posterior, maximum | 191 |
| { ” ” inial | 186 |
| { ” transverse, maximum | 141 |
|Skull{ ” auriculo-vertical (fr. m.) | 119 |
| {Curves: inio-frontal | |
| { ” horizontal | 530 |
| { ” transverse sub-auricular | |
| {facial angle (Camner) | |
|From point of chin to edge of hair | 191 |
| ” ophryon to alveolar point | |
|Breadth between zygomata | 136 |
|Length of nose | 59 |
|Breadth of nose | 35 |
|From ophryon to root of nose | |
|Width between inner angle of eyes | 34 |
| ” ” cheekbones | |
|Height (standing) | 166 |
| ” (sitting) | |
|Greatest extension of arms | 165 |
| ” ” of span | |
|Total length of foot | 25½ |
|Length of ditto, ante-malleolar | |
|Forehead | high; breadth of |
| | forehead 107 |
|Frontal bone (bord sourcillier) | pronounced |
|Intra-ocular distance | deep; distance 3·4 |
|Eyebrows | standing far apart, |
| | thin |
|Eyes | straight |
|Cheeks | very salient |
|Zygomatic arch | salient |
|Chin | oval |
|Ears | long; height of ear 6·3 |
|Mouth | length of mouth 5·3 |
|Neck | proportioned |
|Torso | proportioned |
|Extremities | small |
+--------------------------------------------+-------------------------+
+--------------------------------------------+-------------------------+
| | G[120] |
| | DR. LEITNER. |
+--------------------------------------------+-------------------------+
|Date and place of observation | 2-6-81: Simla |
|Age; sex; profession | 40 yrs. |
|Caste, tribe, and tongue | |
|Religion and birthplace | |
|Thin, medium, or stout | stout |
|Weight[121] | 14 st. 4 lb. |
|Colours[122] { skin, exposed parts | 25 (very fair) |
| { ” covered parts | 24 (very fair) |
| { hair | fair |
| { beard | fair; slightly red |
| { eyes | 14 (blue) |
|Hair: straight, wavy, curly, frizzled, | |
| or woolly | curly |
|Beard: thick (abundant), scanty, or none | abundant |
|Skin: smooth, a little, or very hairy | very hairy |
|Shape of profile of nose (p. 111) | 5 |
|Lips: thick, medium, or thin | medium |
| ” straight, or turned outwards | thin, straight |
|Teeth: large, medium, or small | medium |
| ” incisors, straight (vertical), | |
| slanting, or very slanting | vertical |
|The set of teeth: very good, good, medium, | |
| bad, or very bad | medium |
| {Diameters: antero-posterior, maximum | 201 |
| { ” ” inial | 200 |
| { ” transverse, maximum | 163 |
|Skull{ ” auriculo-vertical (fr. m.) | 126 |
| {Curves: inio-frontal | 340 |
| { ” horizontal | 600 |
| { ” transverse sub-auricular | 330 |
| {facial angle (Camner) | 73 |
|From point of chin to edge of hair | 193 |
| ” ophryon to alveolar point | 94 |
|Breadth between zygomata | 133 |
|Length of nose | 54 |
|Breadth of nose | 33 |
|From ophryon to root of nose | 16 |
|Width between inner angle of eyes | 35 |
| ” ” cheekbones | 103 |
|Height (standing) | 171 |
| ” (sitting) | 126 |
|Greatest extension of arms | 182 |
| ” ” of span | 19 |
|Total length of foot | 27 |
|Length of ditto, ante-malleolar | 22 |
|Forehead | high; slightly receding |
|Frontal bone (bord sourcillier) | very pronounced |
|Intra-ocular distance | very small |
|Eyebrows | arched |
|Eyes | straight |
|Cheeks | salient |
|Zygomatic arch | not salient |
|Chin | square |
|Ears | medium |
|Mouth | medium |
|Neck | strong |
|Torso | vigorous |
|Extremities | medium[123] |
+--------------------------------------------+-------------------------+
JAMSHÊD.—A KATÁR KÁFIR; NEPHEW OF GENERAL FERAMORZ.
MEASUREMENTS OF HEAD (BY DR. JOHN BEDDOE).
ENGLISH INCHES.
MILLIMETRES.
1. Greatest length of head from glabella 6·8 172·7
2. Length from tuber occip. to greatest convexity of
frontal arch 6·7 170·2
3. Length from tuber occip. to glabella 6·8 172·7
4. Greatest length of head from smooth depression above
glabella (ophryon) 6·75 171·4
5. Greatest length of head from depression at root of 6·65 168·9
nose
6. Length from chin to vertex 9·1 231·1
7. Least breadth between frontal crests 3·7 94
8. Greatest breadth between zygomata 5·1 129·5
9. Breadth from tragus to tragus 5· 127
10. Greatest breadth of head, yielding cranial index 86·7 5·9 149·8
11. Breadth between greatest convexities of mastoid 5·3 134·6
processes
12. Greatest circumference of head 20·6 523·2
13. Circumference at glabello-inial line 20·4 518·1
14. Circumference at inion and frontal convexity 20·5 520·6
15. Arc from nasal notch to inion (tuber occip.) 12·8 325·1
16. Arc from one meatus to the other across top of head 14·4 365·7
17. Arc from one meatus to the other over glabella 11·5 292·1
18. Length of face (nasal notch to chin), giving facial
index, 80·4 4·1 104·1
Height from meatus to vertex 5·3 133·5
Bigoniac breadth 4·1 103·5
The head, though strongly brachy-cephalic, is distinctly of Aryan type;
high and round, but not at all acro-cephalic; the inion is placed very
high.
JAMSHÈD—(_continued_).
THE FOLLOWING MEASUREMENTS ARE ACCORDING TO THE SYSTEM OF SCHWARZ, OF THE
NOVARA EXPEDITION.
CENTIMETRES.
28. From the growth of hair to the incisura semilunaris sterni 25·
29. From the inion to the Halswirbel (vertebra prominens) 14·45
30. Direct diameter, from one meatus aud. ext. to the other 11·85
31. Outer angle of the eye to the other 8·75
32. Inner angle of the eye to the other 2·75
33. Distance of the fixed points of the ear 4·05
34. Breadth of the nose 3·2
35. Breadth of the mouth 5·
36. Distance of the two angles of the lower jaw 10·35
37. From incis. semil. sterni to the seventh vertebra 12·95
38. From the axillary line over the mammæ to the other 26·4
39. From sternum to columna vertebralis, straight across 19·3
40. From one spina anterior superior ilii to the other 22·35
41. From one troch. maj. to other 26·05
42. Circumference of the neck 33·5
43. From one tuberculum majus to the other 37·
44. From middle line of axillary line over the chest, above mammæ,
to the other middle line 41·5
45. Circumference of chest on the same level 88·25
46. From nipple to nipple 19·25
47. Between anterior spines of ilia 26·85
48. From trochanter major to the spina anterior ilii of the same
side 13·5
49. From the most prominent part of the sternal articulation of
the clavicular to above 43·4
50. From same point to the navel 39·2
51. From navel to upper edge of the symphysis ossium pubis 14·75
52. From the 5th lumbar vertebra along the edge of the pelvis to
the edge of the symphysis 43·
53. From the 7th vertebra to the end of the os coccygis 60·35
54. From one acromion to the other across the back 43·7
55. From the acromion to the condyl. ext. humeri 32·25
56. From ext. condyl. humeri to processus styloideus radii 25·
57. From processus styloideus radii to metacarpal joint 10·2
58. From the same joint to the top of the middle finger 9·8
59. Circumference of the hand 21·4
60. Greatest circumference of upper arm over the biceps 26·8
61. Greatest circumference of forearm 24·5
62. Smallest circumference of forearm 15·2
63. From trochanter major to condyl. ext. femoris 34·35
64.
65.
66.
67.
68. From condyl. ext. femoris to mal. ext. 38·6
69. Circumference of knee joint 32·4
70. Circumference of calf 36·4
71. Smallest circumference of leg 21·3
72. Length of the foot 23·3
73. Circumference of instep 23·5
74. Circumference of metatarsal joint 23·5
75. From external malleolus to ground 8·1
76. From condyl. intern. to malleolus int. 36·9
77. Greatest circumference of thigh 48·5
78. Smallest circumference of thigh 35·5
79. Round the waist 68·4
80. Height of man (English, 5´ 3¾) 161·9
81. Colour of hair, very dark reddish-brown.
82. Colour of eyes, hazel-grey.
83. Colour of face, yellowish-brown.
84. Colour of skin of body, lighter than above.
85. Weight,
86. Strength,
87. Pulsation, 80 (a little excited).
APPENDIX VI.
A ROUGH ACCOUNT, COLLECTED IN 1886, OF ITINERARIES IN THE “NEUTRAL ZONE”
BETWEEN CENTRAL ASIA AND INDIA. By RAJA KHUSHWAQTIA AND DR. G. W. LEITNER.
ROUTE I.
FROM GILGIT TO KABUL, viâ Dareyl, Tangir, Kandiá, Ujù, Torwál, Swat, Dir,
Maidán, Jandūl, Bajaur, Muravarri, Pashàt, Kunèr, Jelalabad, Kabul.
GILGIT TO SHERKILA, 9 katsha (rough) kôs[124] (1½ miles), ruled by Isa
Bahadur’s son, Raja Akbar Khan, under Kashmīr, a faithful ally, contains
70 zemindars’ (peasants’) houses on the Yasin river.
SHERKILA TO PATÀRI (is uninhabited), over a ridge Pīr (17 katsha kôs)
called Batrèt, which is a plateau on which the Dareylis graze their
flocks in the spring.
PATÀRI TO YATSHŌT (12 katsha kôs), road stony and jungly. Yatshōt is
a village of Dareyl of one hundred houses, occupied by zemindars who
have cattle, sheep, goats, and _buffaloes_ (which are not found in
Badakhshan). The ground produces much white maize (from which bread is
made), wheat, barley, grapes growing to a gigantic size, nuts, etc.
There is excellent water, but it is very cold. The people are Sunnis,
and speak Shiná (the dialect of Chilás). [The Shins appear to have been
a Hindu tribe expelled from Kashmir territory and converted to a sort
of Muhammadanism, both Shiah and Sunni. They are the highest caste in
Dardistan; but, instead of the Brahminical veneration for the cow, they
abhor everything connected with it—its flesh and milk—and only touch its
calf at the end of a prong.] Yatshōt has two mosques, and Mullas who
understand Arabic well. The Dareylis are very religious, and attentive to
their ceremonial practices. The streamlet of Dareyl runs past it.
YATSHŌT TO MANIKÁL, 3 katsha kôs, a plain easy march through a prairie.
Manikál has two forts, one of which has about 500 houses, and is called
Dòrkans; and the other, Manikál proper, which has 300 houses and an old
Mosque. Manikál is surrounded by forests. When the Kashmīr troops reached
Manikál, the Dareylis, after fighting, burned down their old fort rather
than surrender. There are many Mullas and disciples there, some coming
from Peshawar, Swat, etc.
MANIKÁL TO SAMANGÁL, 3 katsha kôs, over an inhabited plain. The fort
contains 800 houses. A great elder (Djashtero) called Kalashmīr resides
there, whom all the Dareylis respect and follow, although there are many
other Djashteros, like Muqaddams (elders, mayors), in Kashmir villages.
He is wise and rich, possessing, perhaps, in addition to cattle, etc.,
5 or 6 thousand tolas of gold; and he has one wife and two or three
children. Persian is read there in addition to Arabic. There is also
another fort containing 500 houses, also called Samangál, a few hundred
yards from the first. In fact, Dareyl, although a small country, is
thickly populated.
SAMANGÁL TO PÙGUTSH, a fort, with 500 houses, 2 katsha kôs—thence 1
katsha kôs to Gayál, a fort with 600 houses—all an easy road.
GAYÁL TO KÀMI, Fort Tangīr, over a high mountain called Kùbbekunn,
very windy, and wooded. Water must be taken with one when starting
from Gayál, as none is found before reaching Rîm, a small village of
20 houses, on the Tangīr side. The road for 8 kôs is difficult, being
an ascent of 4 kôs on each side. From Rîm to Tangīr the road is good,
water abundant, and habitations numerous. Kàmi fort has 1,000 houses
of Gujars (a shepherd and cowherd tribe that is found following its
peaceful occupation, either as settlers or nomads, in the most dangerous
districts), and zemindars, who are tributaries to Yasin, paying taxes in
gold and kind. There is a direct road from Tangīr to Yasin, viâ Satìl—6
kôs, plain, with many Gujars, paying their grazing tax in gold; thence
over a small peak, Mayiréy, to the plateau of Batrêt, 8 katsha kôs. (See
second stage of this route.)
FROM BATRÊT TO RÀUSHAN, over a small mountain. Ràushan is a small fort
of Yasin, whence there are roads to Yasin, Chitrál, Gilgit, etc. Gold is
washed from the Indus, which is 3 katsha kôs from Kàmi. The Tangīris are
braver than the Dareylis and equally religious, having many Mullas; but
the country, although larger, is not so well populated as Dareyl, the
people of which are also rather shepherds than hunters. The _Gabár_ are
the ruling people in Tangīr, about 1,000 families, of which 500 are in
Kàmi. They are the old proprietors of the country, and are all Shins who
_now_ have given up their old aversion to the cow, its flesh and milk.
KÀMI, over the mountain Tràk, called by the Pathans Chaudunno, which has
no snow on the Tangīr side, but a snow-covered plateau 1½ kôs long on the
Kandiá side. Then comes a green plain. To the foot of the mountain Tràk
on the Tangīr side 11 kôs pakka (11 good kôs, or nearly 22 miles), over
a tree-covered plain. Then over the Tràk pass and plateau, the road goes
along a plain which extends for 17 kôs to GABRIÁL. There are a great many
Gujars along the road. [The road to Yasin is through the Gujar-frequented
district of Kuranjá, belonging to Tangīr. Multán is the Muqaddam of the
Gujars, a brave man.]
GABRIÁL has only 40 houses, but the country of Gabriál generally is
studded with habitations. The famous Mullah Habîbulla, a relative of
Raja Khushwaqtia, is a most influential man among Kohistanis. His tribe
is Mullakheyl, and all the Gujars of Kandiá are obedient to him. The
Mullakheyl are Shîns, but Yashkuns also live there. Yashkuns are the
peasantry of Dardistan, including Hunza, and supposed to be aborigines,
though some derive the Yashkuns of Hunza from the white Yuechi, or Huns,
and others give them a Western origin. They have always been Sunnis.
(The Dareylis were formerly Shiahs.) (See detailed account of Gabriál by
one of its Maulvis, Mir Abdullah, and of Kandiá or Kiliá, translated
by Dr. G. W. Leitner.) The people of Kandiá are wealthy in flocks, ghi
(= clarified butter, exported to Peshawur, 18 to 25 pakka seers for the
rupee). It is subject to Yasin. They possess double or Indian rupees and
mahmudshahis, some having 10 or 20 thousand rupees. The poorest have 10
to 12 cows, 100 sheep, etc. The greatest among the Gujars intermarry
with Yasin chiefs. The Kohistanis are independent, but the Gujars pay a
tribute to Yasin. The Samu or Samasi village is 2 kôs from Gabriál. From
Gabriál, ½ kôs distant, is a mountain called by the same name, with an
ascent of five to six pakka kôs, with excellent water; road only open
in summer. A descent of 5 kôs brings one to _Ushu_, a big village of
600 houses inhabited by Bashkaris. (See special account by Dr. Leitner
of Bashkar and its language.) The Swat river touches it. The Bashkaris
pay a small tribute to Yasin, but are practically independent. They are
generally on good terms with the Torwaliks, who were formerly their
rulers. The languages of Torwal and Bashkar are different.
FROM USHÙ TO TORWÁL, 13 kôs, very bad, stony road, after Kalám (2 miles
from Ushù). Torwál has 200 houses. They are not so rich as the people of
Kandiá and Jalkôt.
FROM TORWÁL TO BRANIHÁL, the frontier of Torwál, 12 to 13 kôs, a bad
stony road, 600 houses and a Bazár in which there are 5 or 6 Hindu
merchants. [The Hindu traders are not molested in Yaghistán (“the wild
land” as Dardistán, the country between Kabul and Kashmir is often
called), because no one is afraid of them; whereas if a Sahib (English
man) came, people would be afraid.] There are many wealthy people in
Branihál, which may be considered to be the capital of Torwál.
BRANIHÁL TO SWAT, a plain; at only 1½ kôs is Shagrám, composed of 3
villages, under the children of the Sayad (descendant of the prophet
Muhammad), Pir Bâba. The three villages are inhabited by Sayads and
contain 500 houses. Then to Tiráh (1 mile, a plain), where the Mîna or
Akhunkheyls live (300 houses).
TIRÁH TO LANDÉY, 1 kôs pakka, a Patán village, in which rice grows,
beginning from Branihál; Landéy to Lalkún (a small village away from the
big road to Hoti Murdan) 5 kôs, a plain. Thence Fazil banda, 12 kôs, a
plain; thence to a mountain, Barkànn, 12 kôs, a plain, leaving the Swat
for the Dīr territory. Jarughey (hamlet of Gujars) is the halting-place.
From Jarughey into the Dara of Ushuréy, in Yaghistan proper; it is the
home of the Khan of Dīr, and is inhabited by the Panda Kheyl tribe.
Halt at Jàbar, a village 14 kôs from Jarughey, a fairly inhabited road.
From Jàbar to Maidán (16 kôs) by the mountain Káir Dara, and passing
the fort Bībiól (100 houses) a fort of the Khan of Dīr. The mountain is
high. Maidán fort and Bazar, and Bandey fort (500 houses), Kumbàr 1 kôs
distant, 1,000 houses, of Mīans, and Bazar with many Hindus. Thence to
Bandey Mayár, a great Bazár, and a renowned Ziáret (shrine), and Langar
(almshouse) of Saukanó Mīân, a village of Peshawar, are 2,000 or 3,000
houses, belonging to Jandūl. It is 14 kôs distant from Maidán, over an
inhabited plain. Umr Khan, the ruler, has 240 excellent horsemen, 3,000
infantry, fights with Dīr, who has 500 inferior horses and numerous
footmen, but not so brave as Jandúl. Terkanì is the name of the Jandúl
ruler and tribe up to Jellalabad, and Irubsì that of Dîr, Swat, Buneyr,
Samè, Pakli, etc. At 1½ kôs of Mayar is Miákil, a big town, of 5,000
houses and a Bazar. Miákil to (Bajaur) Badâm, are Kakazis, of the Mamùnd
tribe, for 16 kôs a plain, 400 houses, Yágis (wild); Badàm to _Mureweri_,
are 16 kôs, over a small mountain (Mohmands) in Yaghistan, has 1,000
houses. (At Nawagai is a Khan, Ajdar Khan, with 20 horsemen and 3,000
footmen.) At Khàr was another Khán, Dilawar Khan, who fled to Peshawar,
his place having been conquered by Ajdar Khan; 100 houses. The place is
surrounded by the Tuman-kheyl tribe. On the other side of the river,
Kabul rule begins, and opposite is Chagar Sarai, leading to Katár, once
a stronghold of Kafirs. Gambīr is subject to Kabul, the rest of the Siah
Posh being independent; and another road leads to Petsh, which is Yági,
or independent.
FROM MURAWERI TO PASHÙTT, 5 or 6 kôs pakka. Below Muraweri, 2 kôs, is
Serkanni, where there are 200 Kabul troops. From Pashùtt cross stream on
jhallas (inflated skins) to Jelalabad, 20 or 22 kôs; whence the road to
Kabul is too well known to need even a passing reference.
* * * * *
Uninteresting as rough accounts of itineraries may be to the general
reader, they are not without importance to the specialist. My material
on the subject of routes to, and through, the Hindu-kush territories is
considerable, though necessarily defective. It was mainly collected in
1866-72, when a portion of it was used by that leader of men, General Sir
Charles MacGregor. I published a few “routes” at various intervals in
the hope of stimulating inquiry, and of eliciting corrections or further
information; but Indian official Departments, instead of co-operating,
are uncommunicative of the partial, and therefore often misleading,
knowledge which they possess, and, above all, jealous of non-official
specialists. The First part of my work on Hunza has recently been printed
by the Indian Foreign Office; where and when the Second will appear, is
doubtful. I think the public have a right to know how matters stand in
what was once called “the neutral zone,” the region between the Russian
and the British spheres of influence in Asia. At any rate, the learned
Societies and International Oriental and other Congresses, that, on the
strength of the material already published, have done me the honour at
various times to apply with but very partial success, to Government on
behalf of the elaboration of my material, shall not be deprived of it,
though I can only submit it to them in its rough primitive state. The
reader of _The Asiatic Quarterly Review_ will, I hope, not be deterred
by the dulness of “routes” from glancing at material which, in future
articles, will include accounts, however rough, of the languages, the
history and Governments, the customs, legends, and songs of, perhaps,
the most interesting countries and races in Asia. The information, often
collected under circumstances of danger, is based on personal knowledge,
and on the accounts of natives of position in the countries to be dealt
with.
G. W. L.
[Reprinted from _The Asiatic Quarterly Review_, April, 1891.]
ROUGH ACCOUNTS OF ITINERARIES THROUGH THE HINDUKUSH AND TO CENTRAL ASIA.
BY DR. G. W. LEITNER.
ROUTE II.
In connection with my note in “Routes in Dardistan,” I now propose to
publish a series of accounts which have been supplied to me by native
Indian or Central Asian travellers of position and trustworthiness, and
which cannot fail, whatever their scientific or literary deficiencies,
to be of topographical and ethnographical, if not of political, value.
I commence with the account of a loyal native Chief, who has had
opportunities of comparing Russian with British administration. The
Chief first passes quickly from JELALABAD TO GANDAMAK, thence to Tazîn,
Butkhák, Balahisár (where he left his sword with D... S...); he then
proceeds from KABUL TO CHALIKÁR, (a distance of 17 kôs over a plain);
then stops at the _Salán_ village, at the foot of the Hindukush, 11
kôs, and then goes on to say: “_Salán_: one road goes to the Hindukush
and one to _Bajgá_ (a halt) 14 kôs,[125] over a mountain into Afghan
Turkistan. _Anderáb_, district of _Kundûz_, 17 kôs, plain; Anderáb
to Bazderá; then Baghbán; then Robât (where there is a camp of Kabul
troopers against Uzbak robbers), 14 k. in Haibak district to Haibak
town; stayed at a small place of Tashkurghán, which has 6,000 houses,
and is held by a Risála (troop) of the Amir; stayed at an intermediate
cantonment established by Kabul; then to Mazari Sharif, 13 kôs (all
belonging to Balkh). Daulatabad (300 houses); thence to the river Amu
over a Rēg (sandy and dusty place) _in a buggy of two horses_, paid
three double rupees,[126] took water with us (20 kôs). There are 100 men
over the ferry for protection against raiding Turkomans. Sherdil Khan
Loináb gave me a passport to visit the Ziárat (shrine) of Khaja Bahauddin
Naqshbandi, at Bokhára. Went on ferry with 100 cattle and 50 men all day
long, to the village of Talashkhán (500 h.) in Bokhára territory, where
we rested in the evening. Next day by road to Sherabad, 7 kôs, plain
(2,500 h.); then to Chinarì (600 houses), passing the _Khirga_ Nishin
Khirghiz and Uzbak, “living in huts” (also Zemindars); Cheshma-i-Hafiz,
40 h., and a Serai for travellers. Then again on to the plain; made a
halt among the Khirga-nishīn. Next day went on to the large city of
Ghuzár (250,000 inhabitants, with villages, etc.). (Thence to Karshi to
Bokhára); thence to Karabagh (700 houses); to town of Chiraghtshi in
Shehrsabz (Ch. has 3,000 h.), whence it is four miles distant. Shehrsabz
is a beautiful place of 6,000 houses. (The Bokhára army has a band in
Russian style, and is drilled in a Russian way; it is better fed and
clad than are the Afghans, but it is not so brave.) Thence to Kitáb,
3,000 houses, and Bokhára troops; did not stay there, but went to Takhta
Karatsha, 10 kôs: thence to Kurghantippé Bazár; thence to _Samarcand_,
a paradise (500,000 inhabitants, two rivers); there is a Hákim and
General, the place belongs to the White Czar = the Ak Padishah. There
were 12 regiments of infantry, and 8 of cavalry there. Then to Jám, 4
kôs (a large Russian force), 12 regiments of infantry, 4 of cavalry. I
stayed with A.R. at Samarcand. There is a Russian cantonment between
Jezakh and Samarcand, Kōr, Khoshgurù. _The guns everywhere are directed
towards Yasin, or India._ I was nowhere molested in visiting Russian
cantonments. Jezakh, Tamburabad, little Bokhara; Zamīn, Uratippa, a great
town, and among 40,000 inhabitants there are 6 battalions and 8 regiments
of infantry; Náu in Khojend district. Then Khojend, 800,000 inhabitants,
great army; Mahràm, Besharìh in Khokand, then to the city of Khokand;
Karawultippa, 8 kôs, plain, Murghilán, a big city, 350,000 inhabitants
with villages; Mintippé, 3,000 houses (or inhabitants?), Arabán; Ush, a
large army (Kashghár is eleven days’ march). Induján, big Russian army;
150,000 (inhabitants). Then to the Kokand river, Derya Sîr, crossing to
Namangán, big city and army, thence returned to Induján, then to Asáka,
8 kôs plain, 9,000 inhabitants and army (1 cavalry, 4 infantry), then
to Shahrikhán, 6 kôs, big city, 8,000 inhabitants or houses; then to
Kawa, 5 kôs. Utshkurghán, 10 kôs, big city in Khokand: thence into a
valley to a Langar, 17 kôs, plain, at night, where there are Khirghiz
subjects to Khokand; over a mountain into Alai, 13 kôs, plain of Pamīr,
inhabited by Khirghiz, very cold; then to Chaghalmak, 15 kôs, plain, a
small village, 100 houses of Khirghiz. District of Karateghin, which is
subject to Bokhara (Alai being under the Russians); Chaghalmak to Zankù,
16 kôs, plain (horses are to be found everywhere for hire, according to
distance by Farsang). At Samarcand one mule’s wheat load = two double
rupees; a big sheep costs one rupee, and one and a half long-tailed sheep
at Khokand, also one rupee. The fat of sheep is used instead of Ghi. Gold
and notes abound more than silver. (Abdurrahman received 700 tungas = 350
rupees per day, for self and eighty followers.) Silk Atlas one and a half
yards is sold for one rupee. The Russian ladies are well dressed, and
great respect is shown to them. The officers are very polite. There are
free dispensaries, and schools in which Russian and the Korán are taught.
(Haldi and black pepper from India is dear); there is no tyranny, and
they are exactly like the English; the Russians live in bungalows. The
Kázis and the man who beats the drum at night for Ramazan are paid by the
Russians; sanitation is well attended to; all the troops are Europeans,
except the Noghais, who are Tartars. I was much struck at Khojend by
seeing the cavalry mounted according to the colour of the horses. (Gold
is said to come from Kashgar and Khokand, but I have not seen the mine.)
Camels abound and are eaten. Zankù to Kila-i Lab-i Ab (300 houses), 16
kôs, plain, to a village Shòkh darà (300 houses).
It is a fine country; the people talk Persian, and are Sunnis (belongs to
Bokhára).
KILA-I LAB-I AB, governed by a Bokhára Kardár, called Hákim Muhammad
Nazir Beg, at a Fort Gharm to Shughdaréy, 12 kôs, plain, on horseback
all along to Samarcand (300 h.), Shughdaréy to Fort Gharm, 3 k. (1,500
houses or inhabitants), Gharm to Childará, a village in Derwáz, plain, 17
k. packa (buggies do not go there), 150 h.; thence to Khawaling, Bazar,
1,000 h. (in the District of _Koláb_), 17 kôs, plain; carriages can go;
thence to the city of Koláb 14 kôs, plain (Koláb is under Bokhára) (was
formerly governed by Kartshîn Khan, a raider), whose brother Serakhan
is at Kábul. Koláb, 6,000 houses, is a fine city, and there are six
other cities belonging to it (Khawaling, Kungár, etc.); thence to
Sar-i-Chashma, 10 kôs, plain; carriages can go (200 houses); thence to
Baràk, 40 h. on the Amu 4 kôs, a warm place like Koláb generally; cross
into Samptì (60 h.), in the district of _Rosták_, belonging to Badakhshán
(paid 4 annas for conveyance of five horses costing me 3 tolas in Koláb
= 30 rupees); to Chayáp city, 2,000 houses (Jews are wealthy and not
oppressed, and at Koláb there are Jews and Hindus, the latter with no
families). Jews wear front curls, and have furs; women are handsome,
but are dressed like Mussulman women; men, however, wear caps and
narrow trousers, not turbans, as a rule, or wide trousers. The Jews in
Turkestan are very clean. “_They have a learning like the Shastras of the
Pandits._” They lend money to the Khan of Bokhára. (The utensils are of
china.)
Mare’s milk is much consumed cooked with meat, and has a highly
intoxicant effect. Chayàp to _Rosták_, 8 kôs, plain, 2 Afghan regiments
of cavalry, 4 regiments of infantry (there are also some troops at
Chayàp) 4,000 houses. Bazár well-frequented; springs; is a hot place.
Atunjuláb, 12 kôs, plain, carriages can go (60 houses); Faizabád 16 kôs,
great city and large Afghan force (3,500 houses?). I stayed at Bárak,
10 kôs; a nice place for illustrious strangers (100 houses); plenty of
Zemindars, very easy, plain, full of fruit (apples, apricots, etc.);
Chaugarán 9 kos, plain (200 houses); Tirgarán (60 houses, of MULÁIS, the
strange sect regarding which elsewhere) 11 kôs, plain, with the exception
of a small bad bit, over which horses, how ever, can go, called Rafàq =
Parrì in Punjabi. From Tirgarán to Zerkhan in Zebák, 14 kôs, plain, but
carriages cannot go. Zebák is a fine cool place. Its great Mulai, Sayed
Abdurrahim, has fled to Arkari in Chitrál. Zerkhan has 500 Khassadars of
Kabul (even the infantry there have horses), and 150 houses. Zerkhan to
Shikashìm, small fort, 11 kôs, plain, 300 houses in villages all round;
it is now well garrisoned with Kabulis (2 k. from Shikashìm are the ruby
mines worked in winter near Gharàn on the road to Shignán). (In the time
of Mir Shah rubies as large as candles were said to be got, lighting up
the place.) “Lajvard” (Lapis lazuli) is got from Yumgan, a village in
mountain above Jirm in Badakhshan. “Lajvard” is sold at a rupee of a
Rupee size. (Gold streaks are often found in it.) Shikashìm to Kazi-deh,
10 kôs, plain (carriages could go) in Wakhan, which begins at Putr about
half kôs from Shikashìm (another road from Shikashìm to Shignán in two
days _viâ_ Ghasann 10 kôs, plain, very cold); thence 12 kôs to a fort in
Shignan. Kazi-deh has 40 houses. Kazi-deh to Pigitsh 12 kôs, very plain,
15 houses of very wealthy people, all Mulais; Shoghōr under Chitrál,
500 houses. Fort over the Khatinza, Nuqsan and Dura passes from Zeibák
all under Chitrál; the first-named pass is open all the year round, but
violent storms blow at the top.
PIGITSH TO FORT PANJAH, a plain 12 kôs; Ali Murdan Khan, its former
ruler, is a refugee with Chitrál; 200 Afghan cavalry; there are 5 or 6
houses in the fort, and a number of villages round it (Zròng, a warm
mineral spring, 40 houses; Kishm, 40 houses, Gatskhòn, 30 houses. Above
Pigitsh are other villages. Khindàt, 50 houses; supplies are most
plentiful).
From PANJAH TO ZÀNG (50 houses) 11 kôs, plain (artillery could go); ZÀNG
TO SERHADD 12 katcha kôs, 200 houses, plain, cold, much wheat, cattle,
etc.; _here the Pamir begins_. Thence to Ushàk, 14 k. plain, except a
small elevation, very cold (here there is a road to Yarkand, and another
to Hunza; the Wakhanis graze their cattle and flocks here in winter as
there is abundant grass); USHÀK TO LANGÀR, 12 kôs, plain; the roads
divide, of which the left one goes to Sarikol, and the right one to
Hunza. Cattle are kept there in winter by the Serhadd people; Langàr to
Baikará 8 kôs plain.
BARKARÁ TO BABAGUNDÌ, 12 kôs over the Irshád Pir (somewhat steep and
snow-covered on the Wakhan side, but otherwise easy). Here there is
a road on the other side to Babagundì (small town); place for Ghazan
Khan’s cattle (Dannkut). Babagundì is a famous shrine of Pir Irshád,
where even the Mulai Ghazankhan gives cooking pots for travellers, and
makes offerings; there are 5 or 6 houses of Zemindars, who look after the
shrine. (Half a kôs beyond Babagundì the various roads to the Karumbar,
Badakhshan, and one to Hunza join.)
BABAGUNDI TO RÍSHATT; small fort, 11 kôs; inhabited; 5 villagers’ houses
employed in agriculture. Ríshatt; for 4 kôs there is a plain road; then
a difficult road, Ráship Jeráb, with precipices (6 kôs from Ríshatt),
which can be destroyed, so as to make the approach from that side very
hazardous; the road continues to Yubkatí, with scarcely much improvement,
for 1½ kôs. There is a small town there, as generally on difficult
defiles, or places than can be defended. Yubkatí to Gircha, 1 kôs
katcha (10 houses); Gircha to Murkhon, 10 houses of Zemindars, 1 kôs; 2
katcha-kôs comes the Khaibar village of 4 houses, a defile defended by a
small town, _with a door shutting the road_ (_Der-band_); Khaibar, 4 kôs
to Pàss; road over snow or glacier for 1½ kôs; below the glacier is the
village of Pàss, 25 houses.
_Pàss_ to Hussain, 20 houses; also a shrine 1½ kôs; fair road; also
a deep natural tank (hauz) (where there is a place to keep cattle in
winter) a few hundred yards from village. Beyond there is again one of
the streaks of never-melting icefields, and dividing it from Ghulkin,
a village of 60 houses (the gardens flourishing in the close vicinity
of these icefields). Immediately near Ghulkin is Gulmùtti, 100 houses;
thence for 10 kôs to Alti, a bad road over an elevation, Refáq, closed
by one of the doors to which I have referred. The door is 1 kôs distant
from Gulmùtti. Alti (150 houses), the residence of Salim Khan, father of
Ghazanfar, who built Balti, where his son, the present ruler of Hunza,
Ghazankhan, lives. Balti is ½ kôs from Alti, and above it. Balti has
1,000 houses, Zemindars Muláis; there are 50 Mosques, but no one reads
prayers in them; people build them for the sake of glorification, not
worship. They are used for dancing, drinking, etc. (the Raja used to
dance himself on the Naurōz, and give presents to the Zemindars). Hunza
_may_ turn out 2,000 fighting men. Near it Fort Haiderabad (½ kôs), with
300 houses; close to it is another fort, Chumarsingh, with 100 houses;
near it Dòrkhann Fort, with 200 houses (the inhabitants are more numerous
than the wasted ground can support. People live largely on apricots,
etc.; the land is generally sterile). ½ kôs from Dòrkhann is Gannish
Fort, 600 houses, above the river which divides Hunza from Nagyr, where
the Sumeir Fort confronts Gannish. There is also a small fort near
Gannish, called Karál, with 50 houses. (Near Dòrkhann is also a similar
small fort, the name of which I forget.) Coming back to Dòrkhann, and
going from it straight in the Gilgit direction, is Aliabad Fort, with 600
houses, and close to it Hasanabad Fort, with 100 houses. There is also a
“Derrband” between Hasanabad and Murtezabad, about a mile distant over
a stream. Murtezabad has 2 forts, one with 100, and the other with 50
houses.
FROM MURTEZABAD TO HIRÌ for two kôs; difficult ascent and descent. Hirì,
a large village, with 800 houses of Zemindars _in_ the fort (Shins live
there); 2 kôs of bad road, excepting about 1 mile; to Mayón, 50 houses.
Four katcha kôs bring one without much difficulty, except over one
ascent, over the Budalèss stream, violent in summer, where there is also
a fort (a warm spring in a fort called Barr, 25 houses, occupied by 20
Sepoys of the Maharaja) to Chálta, in Gilgit territory, near Budalèss.
There is a fort there, 150 houses, and 100 Sepoys. Over the Nulla, about
one kôs above, is Chaprôt, 50 Sepoys and 60 houses; is a strong position
(Natu Shah came to grief, with 1,000 men, between Budalèss and Mayôn).
From Chálta, crossing the river and a small mountain, is a plateau to
Nilt Fort, in Nagyr territory, 4 kôs from Chálta, and confronting Mayôn.
From Chálta to Nomal, in Gilgit territory, with two Rifáqs each; near
to these respective places for 11 kôs (kacha), 100 houses. There are 20
Sepoys in the Koti to guard the grain. The Zemindars now live outside the
fort, which is merely used for the storage of grain. From Nomal to Gilgit
12 kôs, plain, which now contains 200 houses.
ROUTE III.
FROM ZEIBÁK TO CHITRÁL, over the Khatinza, a very high Pass, to Shoghor,
or the other passes already mentioned. _Viâ_ the Khatinza, which is
always open, the road from Zeibák to Deh-i-gul, 1 kôs, 25 houses.
There the roads separate, one going over the Nuqsán, which is closed in
winter, and the other one over the Khatinza, both joining at Kurubakh,
a place ensconced by stones, and about 5 kôs either way from Deh-i-gul;
from Kurubakh to Owîr, 20 houses, 3 kôs, easy road; from Owîr to Arkari,
80 houses, 5 kôs, easy road (Sháli, 10 houses, is one kôs from Arkari);
Mōmi, 5 kôs farther on, 50 houses. From Arkari to Shoghor is 10 kôs
katcha. From Shoghor, 3 miles below, is Rondur, 5 or 6 houses; 4 kôs is
another Shali, 20 houses, and thence over a plain by a village (the name
of which I forget) 5 katcha kôs.
Below Shoghor the streams of Arkari and Lodko join, at Andakhti, two
katcha kôs from Shoghor. The Rajah of Chitràl’s son lives there (Bahram);
another son, Murid, lived in Lodko district. There is little snowfall
on the high Khatinza, but there is plenty on the easy Nuqsán. A third
road, over a plain, also leads to Chitrál from Zeibák, namely, to Uskútul
(3 kôs from Zeibák); thence to Singlich, 2½ kôs, maidán; thence to the
great tank, lake, or Hauz, five miles long and 1½ miles broad, full
of big fish. Thence over the Durra, infested by Kafirs, only a katcha
kôs, easy ascent, when the snow melts (otherwise impassable), and an
easy descent of one kôs to Shai Sidèn, at foot of pass (below which is,
2 kôs, Gobôr, where there is some cultivation in summer). (Birzin is
a village of 40 houses, about 8 kôs distant from Gobôr.) Parabêg, 50
houses, 2 kôs; Parabêg to Kui, 70 houses, 1 katcha kôs; below Kui, ½
kôs, is Jítur; below is a ziarat of Pir Shah Nasir Khosrō at Birgunnì,
one kôs, a warm spring, 50 houses; Birgunnì to Drôshp, 2 katcha kôs,
where Raja Imán-ul-Mulk’s son, Murid, resides. Drôshp, 40 houses; one
kôs further is Mogh, 20 houses; thence to Andákhti, 4 or 5 kôs. Over the
Hauz is the Mandàl mountain towards the Siah Posh country. Ahmad Diwanè,
50 houses, is the first village of Kafirs, subject to Chitrál. Over
Gabôr is the Shuitsh Mountain, behind which is the Aptzai Fort of the
Siah Posh Kafirs, 200 houses; these are the two places from which Kafirs
descend to plunder caravans coming from Peshawar, and of whose approach
they may have been warned from Chitrál, keeping clothes and weapons for
themselves, and giving the horses, etc., to Chitrál. The Kafirs of Kamōz
(2,000 houses) are subject to Chitrál; also Ludde (1,000 houses), Aptsai
(200 houses), Shudgol Fort (150 houses).
Istagàz is subject (100 houses) to Chitrál; Mēr (40 houses) subject to
Chitrál; Mundjèsh, 500 houses; Madugàll (500 houses and two forts), on
a difficult road, is between Kamōz (1 kôs above it) and Kamtán (Ludde,
Aptsai, Shudgol, Ahmad Diwané), 4 kôs. These Madugallis are independent,
and plunder caravans from Dīr or Zemindars. Sometimes they are bribed by
the Chitrál Raja to keep quiet.
* * * * *
Dull as the above account may read, it is full of topographical, if not
political, interest to whoever can read “between the lines”; and the
telegrams and articles in _The Times_ of the 23rd and 25th Sept., 1891,
throw light on an unpleasant and hitherto concealed situation. Since 1866
I have, in vain, drawn the attention of the Indian Government to the
Gilgit frontier. In 1886, or twenty years after my exploration, Colonel
Lockhart’s mission, no doubt, did service, as regards Chitrál; but Hunza
and Nagyr have been mismanaged, owing to the incompetent manner in which
my information has been used. I have recently, after three years’ labour,
much expense, and some danger, completed the first quarto volume of my
work on Hunza, Nagyr, and a part of Yasin, the language of which has been
a great puzzle, that has now been unravelled, giving a new departure
to philology; and the Foreign Department of the Indian Government has
presented me with 100 copies of my work, a compliment that is often paid
to the honorary contributor of a paper to the ASIATIC QUARTERLY REVIEW.
APPENDIX VII.
(a) A SECRET RELIGION IN THE HINDUKUSH [THE PAMIR REGION] AND IN THE
LEBANON.
I.—THE MULÁIS OF THE HINDUKUSH.
A number of conjectures as to the origin of the word “Mulái,” all of
which are incorrect, have been made by eminent writers unacquainted with
Arabic or the meaning of its theological history and terms. A few of
these conjectures, however, go very near some fact or view connected with
the “Muláis.” The word may not mean “terrestrial gods,” but there are
no other, for practical purposes, in the creed of the “Muláis.” It is
certainly not a corruption of “Muláhid” or “heretic,” if not “atheist,”
although this term has been specially applied to them by their enemies.
It can have nothing whatever to do etymologically with “Muwáhidin” or
worshippers of “One” [God], though they, no doubt, call themselves so,
_i.e._, “Unitarians.” There is this additional difficulty, moreover,
introduced into the question, that no name can be conclusive as to
the esoteric appellation of a sect that has been obliged to practise
“Conformity” or “Pious fraud” or “concealment” of its religion, in
order to escape persecution or wholesale massacre. The Shiahs,[127]
whose belief, in the hereditary succession, through the descendants of
A’li, of the _spiritual_ “Imámat” or leadership or apostleship of the
prophet Muhammad, rendered them overt or covert enemies of those Sunni
rulers who held the _temporal_ power or “the Khiláfat” (misspelt as “the
Caliphate”), were, and are, allowed to practise “Taqqîa” (which I have
rendered as “Conformity”) outwardly and the more exaggerated or exclusive
a particular A’liite or Shiite sect, the more careful had it to be. The
Sunni and Shiah may both publicly confess “There is no God but God, and
Muhammad is his prophet”; but the Shiah adds under his breath, “A’li
is the Deputy (Governor) of God and the heir of the prophet of God.”
Now this word for “Deputy” is “_vali_,” “to be close to,” whether it
be to God, a king, a priest, a master, or other position of eminence
in Arabian belief, society, history, or intellectual creations.[128]
“Maulá” or “Mulá” comes from the same root and is generally applied
to a spiritual master, but, among the Shiahs, specially to their
“LORD” A’li. Therefore, “Muláis” are the special followers of the
“Lord A’li,” just as the Jesuits claim to be a fraternity of special
followers of “the Lord Jesus.” When, then, the term “Mauláná” or our
“Master or Lord” is specially used in the Druse Covenant of Initiation
[see further on], there is not far to seek for the meaning of the
appellation “Mulái,” though it was left for me to find it out from the
A’liite songs of the Muláis of the Hindukush. Whatever the innermost
coterie of the “initiated” may practise or believe, a connecting link
of the sect with some existing creed is necessary for their safety or
respectability. Thus, the _Ismailians_ might call themselves “_Sadiqis_”
or “the righteous,” in order to spread the belief of their being special
adherents of the 6th Imám, (in the order of descent from A’li), the
Imám Ja’far _Sádiq_ (the righteous), without entering into the vexed
question as to whether his son “_Ismàîl_” was the real “seventh” Imám
or his other son, Mûsa (through whom the bulk of Shiahs look for their
Mahdi or Messiah, the 12th Imám). Nor would any such special fervour in
revering a particular phase or man be necessarily deemed to be heretical,
even among Sunnis. I have often heard a Sunni, especially if he was a
Persian scholar and the strange magic of that language had subdued him,
admit the impeachment of having “a particular love for the house of
A’li,” and the numerous class of Sayads, who claim to be descendants
of the Prophet, is respected, if not venerated, among Sunnis, who, in
theory, oppose the “hereditary” claims of Shiahs.[129] The Máulais,
therefore, of the Hindukush, being, consciously or not, a sub-sect of
Shiahs, can make friends with the main body of Shiahs, and yet pretend to
the Sunnis as being, in many respects, with them. Normally, the Mauláis
would profess to be good Muhammadans of the Shiah persuasion, leaning,
however, to the 7th Imám; if surrounded by, or in danger of, Sunnis, they
would _outwardly_ “conform” (which is all that the Sunnis require), and,
at home, practise their own rites. The Khojas of Bombay, who had been
converted from Hinduism, but whose very name is Ismailian, used to read
the “Das-awtar” or “ten incarnations,” in which “A’li” is made out to be
the “Tenth Incarnation,” thus rendering their step from Wishnu Hinduism
to Shiah Muhammadanism an easy one. “All things to all men” is the dictum
of the Muláis, without, thereby, sacrificing their own convictions.
The more a Mulái knows, the more he acts on Disraeli’s sneer that all
sensible men are of _one_ religion, but do not tell what that religion
is. The less a Mulái knows, the more fanatically is he an A’liite,
centreing however his faith on the living descendant of the 7th Imám.
“Nothing is a crime that is not found out” may, or may not be, the theory
among the Druses, or the practice all over the world; the fact remains
that neither the Druses nor the Muláis, whatever their belief, are worse
than their neighbours. Even the odious signification that attaches to the
term “Assassin” has been a calumny against those misguided Ismailians who
sought to rid the world of tyrants who had ordered the general massacre
of the sect or who sacrificed one man in order to save a whole people.
In 1866 I discovered the languages and races of “Dardistan” and gave
that name to the countries between Kashmir and Kabul, including Hunza in
them. In 1886 I was again on a special mission regarding the language
of Hunza-Nagyr and a part of Yasin. I had already pointed out in 1867
the importance which our good friend, His Highness Agha Khan of Bombay,
the Head of the Khojas in that city, enjoyed in those, then nearly
inaccessible, regions, as also in Wakhan, Zebak, Shignán, Raushan, Koláb
and Derwáz, where the Muláis predominate and are governed by hereditary
Pîrs or ancient sages of their own choice,[130] to whom they yield
implicit obedience, as do also the covenanters with “Al-Hákim” among the
“initiated” of the Druses. Of these Pîrs, Agha Khan is Chief, and any
command by him would be obeyed in some of the most dangerous parts of the
Hindukush. Advantage was only taken in 1886 of this hint, when Colonel
Lockhart’s mission was supplied with letters of recommendation by His
Highness to the Mulais. My identification of their mysterious rites with
those of the Druses connects the Lebanon with the Hindukush through the
Ismailia sect, which under the name of the “Assassins” enjoyed such an
unenviable notoriety during the Crusades and establishes a link among the
nations of Richard Cœur de Lion,[131] of Palestine and of the Pamirs.
The connection of Hunza with the Huns or Hunas and the relations between
the “Old Man of the Mountain” and our own Richard may be the subject
of a future article. At present, I will confine myself to translating
from the Persian original a Pythian utterance out of the “Kelám-i-Pîr”
or “the Word of the ancient Sage,” which takes the place of the Korán
among Mauláis, and of which the following is the first extract ever
given from that hidden book. It was partly dictated to me and partly
written out on the occasion of His Highness, the present Agha Khan,
paying me a visit, by the leader of some Muláis, who had fled, first
from Russian tyranny, and then from the still heavier Afghan oppression
in the border-countries of Central Asia, my own Hunza man also being
present on the occasion.[132] The extract was called the Mulái “Mukti”
or “Salvation” Cry of the Muláis. It may be incidentally mentioned that
Shah Abdurrahim in Zeibak was (and perhaps still is) the greatest Pîr in
Central Asia. He controls Hunza, so far as that God-forsaken country can
be controlled. In Wakhan, Khwaja Ibrahim Husain was the Mulái leader,
and in Sarikul, Shahzada Makin. Sayad Jafar Khan ruled what there is of
the sect in Bokhara, Balkh, Kabul and Kunduz. “_The_ Pîr” or “ancient
sage,” however, was the historical Shah Nasir Khosrô, who is styled “a
missionary of H. H. Aga Khan’s ancestor.” He is said to have had the
complete “Kelám-i-Pîr,” a book of which I have for so many years in
vain tried to get a copy, although assisted by my friend, the Mihtar
Nizám-ul-Mulk of Yasin and Chitrál. The following extract from it, in
one and the same breath, affirms and denies the special doctrine of
metempsychosis and other notions opposed to the professed Muhammadanism
of the Muláis:
* * * * *
The MUKTI or “SALVATION.”
* * * * *
The Mulái “A’QIL” or “intelligent” = “initiated” [the singular of the
Druse “U’qalá” or “initiated”] first asks, in inelegant and enigmatical
Persian:
* * * * *
“ALA! In what I say, can I remain _knowingly_ an Á’qil?” or “initiated”
or “I remain knowingly an Á’qil, although what I say
* * * * *
1. “Come, solve for me a difficult story [or conjecture]
Come, tell me the Light which the spirit from the world-shape [this world
of Phenomena]
When it becomes [gets] beyond [of] this shape, where [is] its abode and
station? [place of descent = “manzil”]
Is its place [of existence] in plants or in the Higher Universe [the
world above?]
Or in the Lower Universe between water, dust and clay” [or stone]? [the
strata between the centre and the surface of the earth]
* * * * *
2. “If, _knowingly_, that secret, come and tell me: ‘Light’
And, if not, away! not _knowing_, without head-wandering, careless [care
not]
Dear ones! The spirit of the _knowing_ when it departs from these chains,
Does it become [wend] towards the skies [heavens]? Is that its Station
obtaining?[133]
Or why in the shape of man [anthropomorphic shape] is the Adamite
created?[134]
Nay (?) the perfect man [ko-burd] cultured perfect,[135] or ‘the ruling
man [if] perfect, develops perfect culture’
But they who are not wanted [the useless] are ignorant doubters”
* * * * *
3. “Let me tell its Commentary; every one, Come! in the ear make it
acceptable.
The present is one stride [or state of a man]
When they put him outside the body
They bind him in chains; he becomes with cow or ass entering
Another time his place [of staying] is the [world of] plants. They hold
him [there]
He will remain inside these chains for three years [many a year] [under]
that vain curse” [this is a vain word]
* * * * *
4. AL LÁY! Helper of Chosroes![136] Such secrets to men why recklessly
impart? [it only makes them impudent] Not will say ever this the _A’qil_
[or “the initiated one.”]
[The wise do not mention their religion; if they do, they only make the
unwise impudent.]
* * * * *
So, after all, we have not been told the process or secret of after-life,
whether ascending into air, descending into earth, renewing human life
or migrating into animal, plant or stone. In fact, we are made to
understand that our inquiry is folly and that its answer, whether true or
not, is also folly. Yet are we allowed to conjecture the belief of “the
initiated” in transmigration.
As for the Muláis “being all things to all men” in matters of
religion—Sunnis with Sunnis and Shiahs with Shiahs—this is, as already
stated, a mere amplification of the Shiah doctrine of _Taqqîah_ or
concealment in times of danger, to which I have specially referred in my
“Dardistan.”