Chapter XII: Appendix: IV (1)

THE RACES AND LANGUAGES OF THE HINDU-KUSH.

By DR. G. W. LEITNER.

_Standing_ Nos. 1 2 3 4 5 6 (_see next page_.)

_Sitting_ Nos. 7 8 9 10 11 (_see next page_.)

_Standing_—1. Khundayar, son of a Shiah Akhun (priest) at Nagyr; 2. Maulvi Najmuddin, a poet from Kolab; 3 and 4. Khudadad and Hatamu, pilgrims from Nagyr; 5. A Chitrali soldier; 6. Matavalli, of Hunza.

_Sitting_—7. Mir Abdullah, a famous Arabic scholar and jurist from Gabrial; 8. Hakim Habibullah, a Tajik, a physician from Badakshan; 9. Ghulam Muhammad, Dr. Leitner’s Gilgit retainer; 10. Ibrahim Khan, a Shiah, Rono (highest official caste), of Nagyr; 11. Sultan Ali Yashkun, of Nagyr.]

The accompanying illustration was autotyped some years ago from a photograph taken in 1881, and is now published for the first time. Following the numbers on each figure represented we come first to No. 1, the tall Khudayár, the son of an Akhun or Shiah priest of Nagyr, a country ruled by the old and wise Tham or Raja Zafar Ali Khan, whose two sons, Alidád Khan in 1866, and Habib ulla Khan in 1886, instructed me in the Khajuná language, which is spoken alike in gentle but brave Nagyr and in its hereditary rival country, the impious and savage Hunza “Hun-land,” represented by figure 6, Matavalli, the ex-kidnapper whom I took to England, trained to some Muhammadan piety, and sent to Kerbelá a year ago. No. 2 was an excellent man, an Uzbek visitor from Koláb, one Najmuddin, a poet and theologian, who gave me an account of his country. Nos. 3 and 4 are pilgrims from Nagyr to the distant Shiah shrine in Syria of the martyrdom of Husain at Kerbelá; No. 5 is a Chitráli soldier, whilst No. 7 is a distinguished Arabic Scholar from Gabriál, from whom much of my information was derived regarding a peaceful and learned home, now, alas! threatened by European approach, which my travels in 1866 and 1872, and my sympathetic intercourse with the tribes of the Hindu Kush, have unfortunately facilitated. The Jalkóti, Dareyli, and others, who are referred to in the course of the present narrative, will either figure on other illustrations or must be “taken as read.” No. 8 is the Sunni Moulvi Habibulla, a Tájik of Bukhara and a Hakîm (physician). No. 9 is my old retainer, Ghulám Muhammad, a Shiah of Gilgit, a Shîn Dard (highest caste), who was prevented by me from cutting down his mother, which he was attempting to do in order “to save her the pain of parting from him.” 10. Ibrahim Khan, a Shiah, Rôno (highest official caste) of _Nagyr_, pilgrim to Kerbelá. 11. Sultan Ali Yashkun (2nd Shîn caste) Shiah, of Nagyr, pilgrim to Kerbelá. The word “Yashkun” is, perhaps, connected with “Yuechi.”

The languages spoken by these men are: Khajuná by the Hunza-Nagyr men; Arnyiá by the Chitráli; Turki by the Uzbek from Koláb; Shiná by the Gilgiti; Pakhtu and Shuthun, a dialect of Shiná, by the Gabriáli. The people of _Hunza_ are dreaded robbers and kidnappers; they, together with the people of Nagyr, speak a language, Khajuná, which philologists have not yet been able to classify, but which I believe to be a remnant of a pre-historic language. They are great wine-drinkers and most licentious. They are nominally Muláis, a heresy within the Shiah schism from the orthodox Sunni Muhammadan faith, but they really only worship their Chief or Raja, commonly called “Thàm.” The present ruler’s name is Mohammad Khan. They are at constant feud with the people of _Nagyr_, who have some civilization, and are _now_ devoted Shiahs (whence the number of pilgrims, four, from one village). They are generally fair, and taller than the people of Hunza, who are described as dark skeletons. The Nagyris have fine embroideries, and are said to be accomplished musicians. Their forts confront those of Hunza on the other side of the same river. The people of _Badakhshán_ used to deal largely in kidnapped slaves. A refugee, Shahzada Hasan, from the former royal line (which claims descent from Alexander the Great), who has been turned out by the Afghan faction, was then at Gilgit with a number of retainers on fine Badakhshi horses, awaiting the fortunes of war, or, perhaps, the support of the British. He was a younger brother of Jehandár Shah, who used to infest the Koláb road, after being turned out by a relative, Mahmûd Shah, with the help of the Amir of Kabul. _Koláb_ is about eleven marches from _Faizabád_, the capital of Badakhshán. The Chitráli is from Shogòt, the residence of Adam Khor (man-eater), brother of Aman-ul-Mulk, of Chitrál, who used to sell his Shiah subjects regularly into slavery and to kidnap Bashgeli Kafirs. The man from _Gabriál_ was attracted to Lahore by the fame of the Oriental College, Lahore, as were also several others in this group; and there can be no doubt that this institution may still serve as a nucleus for sending pioneers of our civilization throughout Central Asia. Gabriál is a town in Kandiá, or Kiliá, which is a secluded Dard country, keeping itself aloof from tribal wars. _Gilgit_ and its representative have been described in my “Dardistan,” to which refer, published in parts between 1866 and 1877.

I. POLO IN HUNZA-NAGYR.

Although our first practical knowledge of “Polo” was derived from the Manipuri game as played at Calcutta, it is not Manipur, but Hunza and Nagyr, that maintain the original rules of the ancient “Chaughán-bazi,” so famous in Persian history. The account given by J. Moray Brown for the “Badminton Library” of the introduction of Polo into England (Longmans, Green & Co., 1891), seems to me to be at variance with the facts within my knowledge, for it was introduced into England in 1867, not 1869, by one who had played the Tibetan game as brought to Lahore by me in 1866, after a tour in Middle and Little Tibet. Since then it has become acclimatized not only in England, but also in Europe. The Tibet game, however, does not reach the perfection of the Nagyr game, although it seems to be superior to that of Manipur. Nor is Polo the only game in Hunza-Nagyr. “Shooting whilst galloping” at a gourd filled with ashes over a wooden scaffold rivals the wonderful performances of “archery on horseback,” in which the people of Hunza and Nagyr (not “Nagar,” or the common Hindi word for “town,” as the telegram has it) are so proficient. Nor are European accompaniments wanting to these Central Asian games; for prizes are awarded, people bet freely in Hunza as they do here, they drink as freely, listen to music, and witness the dancing of lady charmers, the Dayál, who, in Hunza, are supposed to be sorceresses, without whom great festivities lose their main attraction. The people are such keen sportsmen that it is not uncommon for the Tham, or ruler, to confiscate the house of the unskilful hunter who has allowed a Markhôr (Ibex) that he might have shot to escape him. Indeed, this even happens when a number of Markhôrs are shut up in an enclosure, “_tsá_,” as a preserve for hunting. The following literally translated dialogue regarding Polo and its rules tells an attentive reader more “between the lines” than pages of instructions:—

POLÓ = Bolá.—The Raja has ordered many people: To-morrow Polo I
will play. To the musicians give notice they will play.

Hast thou given notice, O (thou)?

Yes, I have given notice, O Nazúr; let me be thy offering
(sacrifice).

Well, we will come out, that otherwise it will become (too) hot.

The Raja has gone out for Polo; go ye, O (ye); the riders will
start.

Now divided will be, O ye! (2) goals nine nine (games) we will
do (play). Tola-half (= 4 Rupees) a big sheep bet we will do.

Now bet we have made. To the Raja the _ball_ give, O ye,
_striking_ (whilst galloping) he will take.

O ye, efforts (search) make, young men, to a man disgrace is
death; you your own _party_ abandon not; The Raja has taken the
_ball to strike_; play up, O ye musicians!

Now descend (from your horses) O ye; Tham has come out
(victorious); now again the day after to-morrow, he (from
fatigue) _recovering Poló_ we will strike (play).

_Rules_:—The musical instruments of Polo; the ground for the
game; the riders; the goals; 9, 9 games let be (nine games
won); the riders nine one side; nine one (the other) side; when
this has become (the case) the drum (Tsagàr) they will strike.

First the Tham takes the ball (out into the Maidan to strike
whilst galloping at full speed).

The Tham’s _side_ upper part will take.

The rest will strike from the lower part (of the ground).

Those above the goal when becoming will take to the lower part.

Those below the goal when becoming to above taking the ball
will send it flying.

Thus being (or becoming) whose goal when becoming, the ball
will be sent flying and the musicians will play.

Whose nine goals when has become, they issue (victorious).

No. 2. Gabriali.

No. 3. Hunza Man.

No. 4. Nagyri.]

II. THE KOHISTÁN OF THE INDUS, INCLUDING GABRIÁL.

ACCOUNT OF MIR ABDULLA.

The real native place of Mir Abdulla is in the territory of Nandiyar; but his uncle migrated to, and settled in, Gabriál. The Mir narrates:—

“In the country of Kunar there is a place called _Pusht_, where lives a Mulla who is famous for his learning and sanctity. I lived for a long time as his pupil, studying Logic, Philosophy, and Muhammadan Law, the subjects in which the Mulla was particularly proficient. When my absence from my native place became too long, I received several letters and messages from my parents, asking me to give up my studies and return home. At last I acceded to their pressing demands and came to my native village. There I stayed for a long time with my parents; but as I was always desirous to pursue my studies, I was meditating on my return to Pusht, or to go down to India.

In the meantime I met one Abdulquddūs of Kohistan, who was returning from India. He told me that a Dár-ul-u’lûm (House of Sciences) had been opened at Lahore, the capital of the Punjab, where every branch of learning was taught, and that it was superintended by Dr. L., who being himself a proficient scholar of Arabic and Persian, was a patron of learning and a warm supporter of students from foreign countries. I was accompanied by two pupils of mine, named Sher Muhammad and Burhánuddin; and I started together with them from my native village. We passed through the territory of _Dir_, which is governed by Nawab Rahmatulla Khan. The Qazi of that place was an old acquaintance of mine, and he persuaded me to stop my journey, and promised to introduce me to the Nawab, and procure for me a lucrative and honourable post. I declined his offer, and continued my journey. The next territory we entered in was that of Nawab _Tore Mian Khan_, who reigns over eight or nine hundred people. After staying there some days we reached _Kanan Gharin_, which was governed jointly by Nawabs Fazl Ahmad and Bayazid Khan. After two days’ march we came to _Chakesur_, which was under a petty chief named Suhe Khan. Here we were told that there are two roads to India from this place—one, which is the shorter, is infested with robbers; and the other, the longer one, is safe; but we were too impatient to waste our time, and decided at once to go by the shorter way, and proceeded on our journey. We met, as we were told, two robbers on the road, who insisted on our surrendering to them all our baggage. But we made up our minds to make a stand, though we were very imperfectly armed, having only one “tamancha” among three persons. In the conflict which ensued, one of the robbers fell, and the other escaped; but Burhanuddin, one of our party, was also severely wounded, and we passed the night on the banks of a neighbouring stream, and reached next day _Ganagar Sirkol Jatkol_, where we halted for eight or nine days. In this place the sun is seen only three or four times a year, when all the dogs of the village, thinking him an intruding stranger, begin to bark at him. Burhanuddin, having recovered there, went back to his home, and I, with the other companion, proceeded to the Punjab, and passing through the territory of a chief, named _Shálkhan_, entered the British dominions. On arriving at Lahore we were told that Dr. L. was not there, and my companion, too impatient to wait, went down to Rampur, and I stayed at Lahore.” He then gave an account of—

THE KOHISTÁN (OR MOUNTAINOUS COUNTRY).

(A DIFFERENT COUNTRY FROM ONE OF THE SAME NAME NEAR KABUL.)

_Boundaries._—It is bounded on the north by _Chitrál_, _Yasin_, and _Hunza_, on the east by _Chilas_, _Kashmir_, and a part of _Hazara_; on the south by _Yaghistán_ (or wild country); on the west by _Swat_ and _Yaghistán_.

It is surrounded by three mountainous ranges running parallel to each other, dividing the country into two parts (the northern part is called _Gabriál_). The Indus flows down through the country, and has a very narrow bed here, which is hemmed in by the mountains.

The northern part, which is called Gabriál, has only two remarkable villages—_Kandyá_, on the western side of the river, and _Siwa_ on the eastern; and the southern part contains many towns and villages:—

On the eastern side of the river,—

Name of influential
Town. Malak
(Landowner).
(1) Ladai Machú.
(2) Kolai Shah Said.
(3) Palas (9,000 pop.) Lachur.
(4) Marín Karm Khán.

On the western side of the river,—

Name of influential
Town. Malak

(5) Batera
(6) Patan (8,000 pop.) Qudrat Ali.
(7) Chakarga
(8) Ranotia

That part of _Yaghistán_ which bounds Kohistan on the west is divided into (1) _Thakot_, which is governed by Shalkhán, and (2) _Dishán_, which is under Ram Khan; and that part of Yaghistán which bounds it on the south is divided into three valleys,—

(1) Alahi, governed by Arsalan Khan.
(2) Nandiyar, ” Zafar Khan.
(3) Tikráí, ” Ghaffar Khan (has also two cannons).

Between the southern part of Kohistan and Alahi, in the eastern corner, there is a plain, of a circular form, surrounded on all sides by mountains. This plain is always covered with grass, and streams of clear and fresh water run through it. Both the grass and the water of this vast meadow are remarkable for their nourishing and digestive qualities. This plain is called “_Chaur_,” and is debatable ground between the Kohistanis of Ladai, Kolai, and Palas, and the Afghans of Alahi.

_People._—The people of this country are not allied to the Afghans, as their language shows, but have the same erect bearing and beautiful features.

_Language._—Their language is altogether different from that of their neighbours, the Afghans, as will be shown by the following comparison:—

KOHISTANI. PUSHTO (THE AFGHAN LANGUAGE).

1. To-morrow night to Lahore I 1. To-morrow night to Lahore I
will go. will go.
_Douche rate Lahore bajanwa._ _Saba shapa ba Lahore shazam._

2. Thou silent be. 2. Thou silent be.
_Tohe chut guda._ _Tah chup shai._

3. Prepare, ye young men. 3. Prepared be, O young men.
_Jubti masha._ _Saubhal she zalmú._

There is a song very current in Kohistan which begins,—

_Palas kulal mariga, Patane jirga hotiga, Johle johal madado propár asáli_ = “In Palas a potter was killed, in Patan the jirga (or tribal assembly) sat.”

“The corrupted (Jirga of Malaks) took a bribe, and retaliation was ignored.” The Afghans are called Pathans.

_Religion._—They have been converted to Islám since four or five generations, and they have forsaken their old religion so completely that no tinge of it now remains; and when a Kohistani is told that they are “nau-Muslims,” that is, “new Muhammadans,” he becomes angry.

Muslim learning, and the building of mosques have become common in Kohistan, and now we find twenty or thirty learned mullas in every considerable town, besides hundreds of students, studying in mosques.

_Dress._—Their national dress consists of a woollen hat, brimmed like that of Europeans, and a loose woollen tunic having a long جاكى along the right breast, so that one can easily get out the right hand to wield one’s arms in a fight. Their trousers are also made of wool and are very tight. In the summer they wear a kind of leathern shoes borrowed from the Afghans, but in the winter they wear a kind of boots made of grass (the straw of rice) reaching to the knees. They call it “pájola.”

Till very lately their only arms were a small “khanjar” (dagger), bows and arrows; but they have borrowed the use of guns and long swords from the Afghans.

The dress of their women consists of a loose woollen head-dress with silken fringes, a woollen tunic and blue or black trousers of cotton cloth, which they call “_shakara_.” Generally their women work with their husbands in the corn-fields, and do not live confined to their houses.

_Government._—They have no chiefs like the Afghans, but influential Malaks lead them to battle, who are paid no tribute, salary, etc.

When an enemy enters their country they whistle so sharply that the sound is heard for miles; then the whole tribe assembles in one place for the defence of their country, with their respective Malaks at their heads.

_Mode of Living, and other Social Customs._—In winter they live in the valleys, in houses made of wood and stones; but in summer they leave their houses in the valleys for those on the peaks of mountains, and the mass of the population spends the summer in the cooler region; but those who cultivate the land live the whole day in the valley, and when night comes go up to their houses on the heights. Their food is the bread of wheat, and milk furnished by their herds of cattle (gaómesh, cows, goats, and sheep), which is their sole property. There are no regular Bazárs even in the large villages; but the arrival of a merchant from India is generally hailed throughout the country. The woollen cloth which they use generally is manufactured by them.

_Marriage._—Very lately there was a custom amongst them that the young man was allowed to court any girl he wished; but now, from their contact with the Afghans, the system of “betrothal” at a very early age is introduced, and the boy does not go till his marriage to that part of the village in which the girl betrothed to him lives. The Kohistanis say that they have learned three things from the Afghans:—

(1) The use of leathern shoes,

(2) The use of long swords and guns,

(3) The system of betrothal.

III. A ROUGH SKETCH OF KHATLÁN (KOLÁB) AND ADJOINING COUNTRIES.[114]

By MAULVI NAJMUDDIN, a Theologian and Poet from Koláb.

NAMES OF MANZILS (STATIONS) FROM KOLAB TO THE PUNJAB.

کولاب (1) Kolab.

صیاد (2) Sayad. Situated on this side of the Amoo, and
belongs to Badakhshan.

ین قلع (3) Yan-Qalá.

چاھیاب (4) Chahyáb. Governed then (18 years ago) by Sultan
Azdahar, son of Yusuf Ali Khán.

دشت سبز (5) Dashti-sabz. A halting-place.

رستاق (6) Rustáq. Governed then by Ismail Khán, son of Yusuf
Ali Khán.

قزل درہ (7) Kizil Dara.

ال‌کاشان (8) Elkáshán. The Himalaya begins.

اتن جلب (9) Átin Jalab. Here the river _Kokcha_[115] is crossed.

دشت سفید (10) Dasht-e-sufed.

فیض اباد (11) Faízabad. Capital of Badakhshan; governed then by
Jahandár Shah; is situated on the river Kokchá.

رباط (11) Rubát.

دشت فراخ (12) Dashti Farákh.

وردوج (13) Wardúj. Contains a mine of sulphur.

(14) } Names are forgotten.
(15) }

زیباق (16) Zibáq. Peopled by _Shi’as_ (or rather Muláis).

دہ گول (17) Deh Gôl. The frontier village of Badakhshán; only
a kind of inn.

سنگر (18) Sanghar. A halting-place.

چترال (19) Chitrál. Governed then by Aman-ul-mulk (as now).

سرغال (20) Sarghál.

رباطَك (21) Rubatak.

دیر (22) Dír. Governed then by Ghazan Khán.

سوات (23) Swat.

پشاور (24) Peshawar.

That part of the country lying at the foot of the Hindu Kush mountains, which is bounded on the north by Kokand and Karatigan, on the east by Durwaz, on the south by Badakhshan and the Amu, on the west by Sherabad and Hissar (belonging to Bukhara) is called _Khatlan_ ختلان. KOLÁB, a considerable town containing a population of about ten thousand, is situated at the distance of five miles from the northern bank of the Amu, and is the capital of the province. The other towns of note are _Muminabad_ مؤمن اباد, Daulatabad دولتاباد, Khawaling خوالنگ, Baljawan بلجوان, and Sarchashmá سرچشمہ.

The country, being situated at the foot of mountains, and being watered by numerous streams, is highly fertile. The most important products are rice, wheat, barley, kharpazá, etc.; and the people generally are agricultural.

There is a mine of salt in the mountains of خواجه مؤمن _Khawaja Mumin_; and the salt produced resembles the Lahori salt, though it is not so pure and shining, and is very cheap.

Cattle breeding is carried on on a great scale, and the wealth of a man is estimated by the number of cattle he possesses. There is a kind of goat in this country which yields a very soft kind of wool (called Tibit); and the people of Kolah prepare from it hoses and a kind of turban, called _Shamali_ (from shamal, the northern wind, from which it gives shelter).

_Religion._—Generally the whole of the population belongs to the Sunni sect (according to the Hanafi rite).

_Tribes._—The population of the country is divided into _Laqai_, _Battash_, and _Tajiks_. The Laqais live in movable tents (khargah) like the Kirghiz, and lead a roving life, and are soldiers and thieves by profession. The Battashes live in villages, which are generally clusters of _kappás_ (thatched cottages), and are a peaceful and agricultural people. The Tajiks live in the towns, and are mostly artisans.

_Language._—Turki is spoken in the villages and a very corrupt form of Persian in the towns. Most of the words are so twisted and distorted that a Persian cannot understand the people of the country without effort.

_Government._—The country is really a province of Bukhárá; but a native of Kolab, descended from the Kapchaqs by the father’s and from the Laqais by the mother’s side, became independent of Bukhará. After his death, his four sons, Sayer Khan, Sara Khan, Qamshin Khan, Umra Khan, fought with one another for the crown; and Sara Khan, having defeated the other three, came to be the Chief of the province, but was defeated by an army from Bukhará and escaped to Kabul.

When Najmuddin left his country, it was governed by a servant of the court of Bukhárá.

The houses are generally built of mud, cut into smooth and symmetrical walls, and are plastered by a kind of lime called _guch_. Burnt bricks are very rare, and only the palace of the governor is made partially of them. The walls are roofed by thatch made of “damish” (reeds), which grow abundantly on the banks of the Amoo.

The _dress_ consists of long, flowing choghás (stuffed with cotton) and woollen turbans. The Khatlanis wear a kind of full boot which they call _chamush_, but lately a kind of shoe is introduced from Russia, and is called _nughai_.

The country is connected with Yarkand by two roads, one running through Kokand and the other through the Pamir.

* * * * *

The above and following accounts were in answer to questions by Dr. Leitner, whose independent researches regarding Kandiá in 1866-72 were thus corroborated in 1881, and again in 1886, when the photographs which serve as the basis of our illustrations were taken.

IV. THE LANGUAGE, CUSTOMS, SONGS, AND PROVERBS OF GABRIÁL.

POSITION.—A town in _Kandiá_, a part of Yaghistan (the independent, or wild, country) situated beyond the river Indus (Hawā-sinn), which separates it from _Chilás_. The country of _Kandiá_ extends along both sides of the _Kheri Ghá_, a tributary of the Indus, and is separated from _Tangir_ by a chain of mountains.

The town of _Gabriál_ is situated three days’ march from _Jalkôt_, in a north-west direction, and is one day’s march from _Patan_, in a northerly direction. _Patan_ is the chief city of Southern Kandiá.

INHABITANTS.—The whole tract of Kandiá can send out 20,000 fighting men. They are divided into the following castes:—

(1) Shîn, the highest, who now pretend to be Quraishes, the Arabs of the tribe to which the Prophet Muhammad belonged. (Harif Ullá, the Gabriáli, and Ghulam Mohammad, of Gilgit, _call themselves Quraishes_.)

(2) Yashkun, who now call themselves Mughals, are inferior to the Shîn. A Yashkun man cannot marry a _Shîn_ woman. Ahmad Shah, the Jalkoti belonged to this caste.

{ (3) Doeúzgar, carpenters.} In reality these people constitute no
{ (4) Jolá, weavers. } distinct castes, but all belong to a
3 { (5) Akhár, blacksmiths. } third, the Kamìn, caste.
{ (6) Dôm, musicians.
{ (7) Kámìn, lowest class.

The people of _Northern Kandiá_ (Gabriál) are called _Bunzárî_, and of the southern part (_i.e._, Patan) _Maní_, as the Chilasis are called _Boté_. A foreigner is called _Raráwi_, and fellow-countryman, _Muqámi_.

RELIGION.—The Gabriális, as well as all the people of _Chilás_, _Patan_, and _Palas_, are Sunnis, and are very intolerant to the _Shias_, who are kidnapped and kept in slavery (Ghulam Mohammad, the Gilgiti, has been for many years a slave in Chilás, as Ahmad Shah reports). The Gabriális were converted to Muhammadanism by a saint named _Bâbâji_, whose shrine is in Gabriál, and is one of the most frequented places by pilgrims. The Gabriális say that this saint lived six or seven generations ago. Mir Abdulla (who is really of Afghanistan, but now lives in Gabriál,) says that the Gabriális were converted to Islám about 150 years ago. Lately, this religion has made great progress among the people of Kandiá generally. Every little village has a mosque, and in most of the towns there are numerous mosques with schools attached to them, which are generally crowded by students from every caste. In Gabriál, the Mullahs or priests are, for the most part, of the Shîn caste, but men of every caste are zealous in giving education to their sons. Their education is limited to Muhammadan law (of the Hanifite school), and Arabian logic and philosophy. Very little attention is paid to Arabic or Persian general literature and caligraphy, that great Oriental art; so little, indeed, that Harifullah and Mir Abdulla, who are scholars of a very high standard, are wholly ignorant of any of the caligraphic forms, and their handwriting is scarcely better than that of the lowest primary class boys in the schools of the Punjab.

The most accomplished scholar in Kandiá is the high priest and chief of Patan, named Hazrat Ali, who is a Shîn.

The people generally are peaceful, and have a fair complexion and erect bearing. Their social and moral status has lately been raised very high. Robbery and adultery are almost unknown, and the usual punishment for these crimes is death. Divorce is seldom practised; polygamy is not rare among the rich men (wadán), but is seldom found among the common people.

GOVERNMENT.—Every village or town is governed by a Council of elders, chosen from among every tribe or “taífa.” The most influential man among these elders for the time being is considered as the chief of the Council. These elders are either Shîns or Yashkun. No Kamìn can be elected an elder, though he may become a Mullá, but a Mulla-kamìn also cannot be admitted to the Council.

The reigning Council of Gabriál consists of 12 persons, of whom 9 are Shins and 3 Yashkuns. Patshé Khân is the present chief of the Council. The post of Chief of the Council is not hereditary, but the wisest and the most influential of the elders is elected to that post. Justice is administered by the Mullahs without the interference of the Council, whose operation is limited to inter-tribal feuds.

CUSTOMS AND MANNERS.—Hockey on horseback, which is called “lughât” in Gabriál, is played on holidays; and the place where they meet for the sport is called “lughât-kárin-jha.”

Guns are called “nâli” in Gabriál, and are manufactured in the town by blacksmiths.

Dancing is not practised generally, as in the other Shin countries. Only “Doms” dance and sing, as this is their profession; they play on the “surúi” (pipe), rabáb (harp), and shaṇdo (drum).

The “purdá” system, or “veiling” women, is prevalent among the gentry, but it is only lately that the system was introduced into this country.

When a son is born, a musket is fired off, and the father of the newborn son gives an ox as a present to the people, to be slaughtered for a general festival.

Infanticide is wholly unknown.

MARRIAGE.—The father of the boy does not go himself, as in Gilgit, to the father of the girl, but sends a man with 5 or 6 rupees, which he offers as a present. If the present is accepted, the betrothal (lóli) is arranged. As far as the woman is concerned the “lóli” is inviolable. The usual sum of dowry paid in cash is 80 rupees.

A bride is called “zhiyán,” and the bridegroom “zhiyán lo.”

LANGUAGE.—On account of the want of intercourse between the tribes the language of Kohistan is broken into numerous dialects; thus the structure of the dialects spoken in Kandiá, _i.e._, in Gabriál and Patan, differs from that of the language spoken in Chilás and Palus, _i.e._, in the countries situated on this side of the Indus. Harifullah, a Gabriáli, did not understand any language except his own; but Ahmad Shah, an inhabitant of Jalkôt (situated in the southern part of Chilás), understood Gabriáli, as he had been there for a time. Ghulam Mohammad, our Gilgiti man, who had been captured in an excursion, and had lived as a slave in Chilás, also thoroughly understood Jalkóti.

The language of Kohistan (as Chilás, Kandiá, etc., are also called) is divided into two dialects, called _Shéná_ and _Shúthun_ respectively. In the countries situated on that side of the Indus, that is in Kandiá, Shúthun is spoken.

The following pages are devoted to _Ballads_, _Proverbs_, _Riddles_, and _Dialogues_ in the Shúthun dialect.

_Songs_ = Gíla. Meshón gíla = men’s songs; Gharón gíla = female songs.

1. AN ELEGY.

Fifteen years ago a battle was fought between _Arslán Khan_ of _Kali_, and _Qamar Ali Khan_ of _Pálus_, in which 300 men were killed on both sides. _Phaju_, on whose death the elegy is written by his sister, was one of the killed. The inhabitants of Palus are called “Sikhs,” in reproach.

i.

_Rugé níle, jimátyán-kachh-dúkánt_,
In a green place, next a mosque, in a sitting (resting) place,
_Chá chápár gála mazé, shahzada marégil_
In a surrounded fort within, the prince was killed
_Rugé níle, jimátyán kachh, dúkánt_
In a green place, next a mosque, in a resting place
_Sheú wále, bathrí, sóh viráti walégil_.
Bring the bier, lay it down, (so that) that heirless one may be
brought to his home.

ii.

_Rúge níle, wo Shérkot shar hogaé_,
In the green place, that Sherkot, where the halting-places of guests
_Diri Sikáno qatle karégil_.
Are deserted, the Sikhs (infidels, that is the Pálusis) slaughter
committed (did).
_Rúge níle, Shérkot, barí bigá hojowo_,
In the green place, in Sherkot, a great fight happened to be,
_Kali Khel, Phajú dasgír marégil_.
O Kalikhel (a tribe of Kohistan) Phajú is captured and killed.

TRANSLATION.

1. In a green place, next the mosque, in a place of rest.
Within an enclosure the prince was killed.
In a green place, next a mosque, in a spot of rest,
Bring the bier and lay it down, to bring him home who has no heir.

2. In the green place, that Sherkôt, where the halting-place of guests
Is deserted, the Sikhs committed slaughter.
In the green place, in Sherkot, a great fight took place,
Oh, Kalikhel tribe, Phajú was captured and killed.

2. The following song is a chârbait, or quatrain, composed by Qamrán, a Gabriali poet. The song treats of the love between Saif-ul-mulk, a prince of Rúm, and Shahparì (the Fairy-queen).

The first line of a _charbait_ is called _Sarnâmâh_, and the remaining poem is divided into stanzas or “Khhàṛáo,” consisting each of four lines. At the end of every stanza the burden of the song is repeated:

SARNAMAH.—_Ma húga musfar, mi safár hugâe Hindustan waín_
I became a stranger, my travel became towards Hindustan.
_Mí duâ’ salám, duâ’ salámi ahl Kohistan waín_
My prayer-compliments, prayer-compliments, to the
inhabitants of Kohistan (may go forth).
_Malá Malúkh thû, O Badrái tou ínê haragilua_
I myself am Malukh (name of the Prince Saif-ul-mulk), O
Badra, thou didst lose me.

BURDEN.—_Hái, Malá Malúkh thû, O Badrái, ché Malúkh tîṇ tâó bar
zíthu_
Woe, I am Malukh, O Badra, now thy Malukh from thy sorrow
has lost his senses.

i.

STANZAS.—1. _Mala Malukh thu, O Badrai, Malúkh tîṇ, tâó thú dazélo_
I myself am Malukh, O Badra, thy Malukh burnt has been from
thy heat.

2. _Hyó níeṇ nidhéto qarâré, Malúkh Badré wátbe thú harzélo_
In the heart there is no ease, which Malukh after Badra
has lost.

3. _Be tí áṇs yârâúâ, mah pai-mukhé á’ṇs soh wéloṇ_
Ours, yours, was friendship, I beardless at that time.

4. _Gini kirí thi, háê háê, mi Azli qalam zikzithu_
Why dost thou ... woe! woe! the pen of Eternity wrote so.

BURDEN.—5. _Hái, Malá Malúkh thu, O Badrai, Ché Malukh tîṇ tâó harzi
thu._
Woe, I am Malukh, O Badra, etc., etc.

ii.

1. _Gini kiri the, hae hae, mi azló mazé lìkh taqdîr thú_
Why dost thou ... woe, woe! in Eternity did Fate write so.

2. _Darwázoṇ mazá galáchhe dhuî Mato tiṇ daráṇ faqîr thu_
On thy gate I lit fire (like Jôgís), I a boy was the beggar of thy
door.

3. _To hikmat biu báz-shâî thi kishéu lûṇgo maza zanzîr thu_
By thy stratagem thou takest the eagle a prisoner in the chain of
thy black locks.

4. _Kisheu lûngá, narai narai, panar mûṇla bé the zetdu_
Black locks, in strings, on thy bright face are twined.

5. _Hae Mala Malukh thu...._
Woe, I am Malukh, etc....

iii.

1. _Kisheu lûngá narai narai, panar mûṇ la âwizâṇ thu_
Black locks in strings on thy bright face are hanging.

2. _Mi laṛmûṇ mazá karáé, tiu makhchúe gi mi armâṇ thu_
In my body is the knife, thine is this deed which was my desire.

3. _A’khir dhar héṇti nímgaré shoṇ fáni na, malá rawâṇ thu_
At length will remain unfinished this waning (world), I now depart.

4. _Hyó mi kir súraí súraí, Jandun giná thu, ma mari thu_
My heart didst thou pierce in holes, where is my life, I am dead.

5. _Hae Hae...._
Woe, I am Malukh, etc.

iv.

1. _Hyó mi kir súraí súraí térubir, teṇ shon niázah ghiu_
My heart didst thou pierce throughout, by this thy spear.

2. _Mála thu muṛé, ti dalbaráṇ, lailo bá mi janázah ghiu_
I am thy dead boy, thy lover, O dearest, go off from my bier.

3. _Khún tiu gḥaṛ hoga, ghi tulá nibháé ansi khévah ghiu_
My blood is on thy neck, alas! thou didst not sit with me, being
engaged in thy toilet.

4. _Khévah kirethi zhare tin soh khiyál mudá chaizbithú_
Thy toilet do now, now that thy remembrance of me is slackened
by Time.

MATAL (Masl = Proverbs).

PROVERBS.—(1) _Zánda chapélo razan bhiyáṇt._
One who is struck by all, fears even a rope.

(2) _Zoṛoṇ waé nhálé k hurá zhiká._
Looking towards (the length of) the sheet, extend your feet.

(3) _Háte ché rachhélú darwáze aṛat kara._
Elephant if you keep, make your door wide.

(4) _Kaṛotál ghutágir, láwáṇ na hol kir._
The Lion attacks, the Jackal makes water.

(5) _Qá mil tillu gûṇ kaáṇt, báz mil tillu máséu khánt._
With crow went, ate dung; with eagle went, ate flesh.
_i.e._ In the company of the crow you will learn to eat dung
and in that of the eagle, you will eat flesh.

(6) _Taṇgá gatam karé rupaé balyúṇ._
A penny, for collecting went, lost rupee.

(7) _Aíṇ tale kaṇwalé déthé, mazé háṛ shárá túṇ._
Big mouth flattery does, inwardly (in mind) breaks bones.

(8) _Dúṇí lawáṇo karú márch._
Two Jackals a lion kill.

(9) _Dhon mazé ek bakrí budi agalu, bûtoṇ bakroṇ ethi._
In a flock, if a contagious disease to one goat come, it comes to
all goats.

(10) _Gúṇ khuch táṇt soṇ, gháṇo cháí hont._
Dung is spread out however much, bad smell so much more becomes.

(11) _Zhá zhui dárú._
Brother’s remedy is brother.

(12) _Tálaiṇ uthi, kozá dishál, tiu dú boṇdi._
A sieve rose, to pot said, “You have two holes.”

(13) _Zar bádshah tamam hotoṇ, hiyá bandgár shilát._
Money of the king is spent, heart of the treasurer pains.

ISHOLÁ (Question).

RIDDLES.—(1) _Shúṇ ghélá chíz thuṇ, che naháláṇt tasi wáiṇ pasháṇt amá?_
Such what thing is, which they see towards it, they see
themselves in it?
_Answer: Mirror._ _Shúṇ áhan thi._ = Such _mirror_ is.

(2) _Shúṇ gheḷá chíz thúṇ che surat záné thi, tilháṇt nai?_
Such what thing is, whose figure serpent-like is, does not move?
_Answer: Rope._ _Shúṇ rás thi._ = Such rope is.

(3) _Shúṇ ghelá chíz thúṇ, aṇgár dheráni gellú, dhúaṇ darya bau nikáṇt?_
Such what thing is, fire is applied to dry grass, the river of
smoke flows from it.
_Answer: Hookâh._

(4) _Shúṇ ghélá chíz thúṇ, che mut surté waré nahále? hasáṇt, khuroṇ
we nahále roṇt?_
Such what thing is, who seeing towards other body laughs, seeing
towards feet, weeps?
_Answer: Peacock._

SHÚTHUN.

WORDS AND DIALOGUES.

_Words._

God, _Khávaṇd_.
fairy, _kháperé_.
demon, _div_.
female demon, _balái_.
paradise, _janat_.
fire, _aṇgár_.
earth, _uzmuk_.
water, _wí_.
heaven, _asmán_.
moon, _yúṇ_.
star, _tará_.
darkness, _tamáí_.
shadow, _chhoṇl_.
day, _des_.
light, _láwar_.
night, _rál_.
midday, _mazardi_.
midnight, _áṛ-rál_.
evening, _nosháṇ_.
to-day, _ázuk des_.
yesterday, _bayaluk des_.
to-morrow, _rályaṇk des_.
heat, _taó_, _tát_.
cold, _hewán_.
flame, _lám_.
smoke, _dhúáṇ_.
thunder, _hagá-dazi-gé_.
lightning, _mili_.
rain, _ájo_.
drop, _ájo-tìpo_.
rainbow, _bijonṛ_.
snow, _hiṇ yúṇ_.
ice, _kambuk_.
hail, _mékh_.
dew, _palús_.
earthquake, _bhúnál_.
dust, _udhún_.
pebbles, _lakh-bato_.
sand, _sighál_.
mud, _chichál_.
plain, _maidán_, _meráh_.
valley, _dará_.
mount, _kháu_.
foot of mountain, _múndh_.
river, _sín_.
wooden bridge, _síú_.
rivulet, _uchhu_.
streamlet, _kháṛ_.
avalanche, _hiṇál_.
lake, _dhám_.
pond, _dhamkalú_.
confluence, _milil_.
banks, _sin-kaí_.
yonder bank, _pír sinkai_.
this bank, _ár sinkai_.
a well, _kohi_.
country, _watau_.
village, _gáụ_.

place, _zhaí_.
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.

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._)