61560697 Tribes of the Hindoo Koosh

TRIBES OF THE HINDOO KOOSH.

BY

MAJOR J. BIDDULPH, B.S.C.,POLITICAL OFFICER AT GILGIT.

CALCUTTA:

OFFICE OF THE SUPERINTENDENT OF GOVERNMENT PRINTING.

i88o.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [i] 1880

CALCUTIA:

PRINTED BY THE SUPERINTENDENT OF GOVERNMENT PRINTING,

8 HASTINGS STREET.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [ii] 1880

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [iii] 1880

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Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [iv] 1880

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [v] 1880

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [vi] 1880

PREFACE.

D URING the last six years it ha- been my good fortune tovisit a number of countries on both sides of the eastern

portion of the Hindoo Koosh range of mountains, all of whichare very little known, and some of which have never beforebeen visited by any European. In 1873 I formed one ofSir D. Forsyth's mission to Kashghar, and in the spring ofthe following year crossed the Pamir and visited Sirikol andWakhan. In 1876 I visited Gilgit, Hunza, and part of Yassin,and in 1877 was appointed by the Indian Government toreside at Gilgit in a political capacity. In 1878 I visitedYassin and Chitral, and was only prevented by the outbreakof hostilities with Cabul from prolonging my journey.

In the following notes I have endeavoured, to the best ofmy ability, to record all that I have deemed worthy of generalinterest regarding the countries and their inhabitants, withoutgoing over ground already trodden by more competent ob-

servers. In some places I have found it necessary for the

preservation of the unity of the subject to repeat what has

already been written by Mr. Shaw, Mr. Drew, Dr. Leitner,and others; but where possible, I have purposely avoided

doing so. The sketches given of countries I have not person-

ally visited, as in the case of the countries described in thefirst chapter, are compiled from the accounts of natives of the

Reproduction by Permnmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh i 1880

countries in question, or, as in the account of the Siah Posh

tribes, from the accounts of persons who have visited their

country ; the last two years having brought me in contact

with great numbers of both classes. But I should explain that

what I have written regarding caste observances, habits, cus-

toms, and religious ceremonies, should, as a rule,-except, of

course, where I make special reference to particular places,-

be understood to be chiefly the habits and observances ofGilgit and its immediate neighbourhood, as this is naturallythe part of the country with which I am best acquainted.

On the other hand, though I have visited Sirikol andWakhan, whose peoples would properly come within the scopeof a treatise on the Tribes of the Hindoo Koosh, I have avoidedmaking special mention of them, because I can add little ornothing to what has already been published about them.

Apart from political considerations, the countries aboutwhich I write, possess much of great ethnological interest,and recent events make it probable that opportunities forfurther and better organised enquiry will soon be afforded.I shall therefore be satisfied if the information I have gatheredis found, by persons more competent than myself to makescientific use of it, to throw light on what has already beenmade public.

I would deprecate the application of a severe scientificcriticism to my endeavours to give an insight into some ofthe languages and their grammatical constructions. Thedifficulty of attaining to an accurate knowledge of a language,when one can only learn it from illiterate peasants throughvery poorly-educated, interpreters, can be easily understood.

The plates have been elaborated by my friend CaptainH. H. Cole, R.E., from rough sketches of my own.

The spelling of some of the names in the text will befound to differ from that used in the survey map.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NY

n Preface.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh ii 1880

CONTENTS.

CHAPTER 1. Page

THE INDUS VALLEY, FROM BRITISH TERRITORY TO BOONJI.

Inaccessible nature of country - Difficulty of communication - Climate - Cultivation-Palosa - Poorun Valley - Chakesar - Nandiar - Alai- Kanra - Ghorbund-Pathans and Neemchas - The Indus Kohistan - The Dards - Doobeyr - Koli- Batera - The Gawar6 - The Chiliss - Palus - Puttun - Seo- Kandia-The Maiyons- Sazin - Herbund - Tangir - Darel - Kandbari - Hodar - Tal-pin - Gies - Gor - Thalich - Chilas - System of government - The J ushteros- Curious custom - Slavery

CHAPTER II.

GILGIT-HUNZA-NAGER-PONYAL.

Boonji - Gilgit - Ancient name - Ruins - Shina - The Ras - Mountainous country- Description - Gold - Bagrot - The Hunza River - Chaprot - Rakiposh -Hunza and Nager - Rivalry - Shimshal - Raskum, Pakpooh, and Shakshooh -Sirikol- Kunjoot-The Ayeshi-The Moghlotg- Their origin -Relations ofHunza with China - Plundering caravans - Relations with Gilgit - Hunza -Faith - The Boorish - Forts - Ponyal -The Booroosh6 - Cher - Gahkuch -The Karoomber Valley -The Ishkoman Pass 19

CHAPTER Ill.

CASTES-ADMINISTRATION.

General distribution of castes - The Ronos - Their origin - Personal appearance -The Shins- Physical types- Position relative to other castes- Brokpas -Shinfeeling as to cows and domestic fowls - The Yeshkuns - Syuds - Krammins -

Doms - Shoto - Cashmeri immigrants - Goojurs - Shin administration -Taxes- Officials - Measures 34

CHAPTER IV.

BALTISTAN-THE BROKP.\S.

Dards of Haramosh - Origin of Brokpas in Baltistan - Position of Brokpas towardsBaltis- Name of Rom - Brokpa castes- Physical differences among Baltis-How caused- Mixture of Aryan and Mongolian blood- Intermarriage- Balticastes-Buddhist Dards of Dah-Hanu - Mr. Shaw's account -Relics ofearlier immigration 46

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Iv Contents.

CHAPTER V. Page

YASSIN-CHITRAL.

Frontier of Ponyal and Yassin - Narrow defiles - Yassin territory - Woorshigoomvalley - Village of Yassin - Durkot - Scene of Mr. Hayward's murder - Pass-People of Woorshigoom - Origin of name - Ruling family - Title of ruler-Reminiscences of ancient rulers - Present ruler - Peihlowan Bahadoor - Roadsto the Chitral Valley - Toowi Pass only available in summer - Route by Ghizrand Laspoor - Chashi - The Kho Valley, inhabited by Shins - Ancient stone-tables or circles, probably burial mounds - Pandar Lake - Ghizr - Road to theSwat Valley - The Kho race from Kashkar - Shandur plateau - Two lakes -Laspoor Valley - Mastooch - Yarkhoon- Kashkar Bala-Tirich Mir (moun-tain) - Tirich, Moolkho, and Toorikho Valleys - Toorikho, residence of Chitralheir-apparent-Kashkar River - Ludkho stream - Change in scenery andclimate- Chitral - Birkot - Bushgali Siah Posh - Bailam - Asmar - Boun-dary wall - Chitral town and fort - Ruling family - Aman-ul-Mulk - Pro-ducts - Manufactures - Population - Kho - Khowar language -" Fakir Mush-kin "- Privileged class-Their clans -Vidghth - Kalashgoom and Bidir Val-leys - Gubbers or Narisati - Origin of tribes - Manufacturing castes - Reve-nue system - Justice - Administration - Officials - Slave-trade - Weightsand measures . .

CHAPTER VI.

TORWAL AND BUSHKAR.

The Torwalik - Their kinship to the Chiliss - Former home in Boneyr - Relationswith the Afghans - The Bushkarik - Their degraded state - Quarrelsome cha-racter - Payment of tribute to other States - Language - Peculiar constructionof villages- Forests .. 69

CHAPTER V1l.

HABITS AND CUSTOMS.

Old customs-Some modified or abolished by Mahommedanism, but many still re-maining-Difficulty of tracing their origin -Physical features of the men -Disposition - The women - Dress - Ornaments - Hair - Mode of salutation -Polygamy - Marriage of widows to husband's brother - Terms expressing rela-tionship - Traces of communal marriage - Infidelity - Morals in Hunza andNager - Infanticide- Marriage ceremonies- Burial of the dead - Rules ofinheritance - Foster kindred - Hidden treasures - Storing clarified butter -Wine cellars - Wine drinking - Polo playing - " Buz-kushi " - Shooting -Dancing - Music - Singing - Specimens of songs in Shina and Khowar - Oraltraditions and genealogies - Weapons - Warfare - Forts - Computation oftime - The Nager calendar - Days of the week - Chitral calendar - Bushkarand Torwal calendar - Constellations - Theory of earthquakes - Points of thecompass- Fairies and demons- Guardian fairy - Yoodeni drum - Magic -Charms - Divination - Dainyals - Crimes - Punishments - Nomenclature -Shin and Yeshkun names 72

CHAPTER VIII.

FESTIVALS.

Semi-religious festivals survive in spite of Mahommedanism - Mostly connected withagriculture - 'Shin6 baradesi' - N6s - Taleni - Dushti-Daiko - Bazono -

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Contels.

Aiboi, now obsolete - Similarity to the Holi - Ganoni - Domenika - Chili - PageThumer Bopow in Hunza and Nager - Binesik in Vassin and Chitral - Curiouscustom in Yassin- Similarity of this festival to the Dussehra- Cedar worship inGilgit 100

CHAPTER IX.

PAST AND PRESENT RELIGIONS.

Fire worship - The Taleni - Buddhism - Buddhist remains - Rock-cut figure ofBuddha - Fah-Hian's route - Fable - Feeling with regard to the cow - Burn-ing the dead - Funeral urns - Suttee - Idolatrous customs - Mixture of Spirit-worship - Ancient Sanscrit inscription - Names suggestive of Hindooism -Tree-worship -The sacred Cedar- Forms of Mahommedanism- Introductioninto Gilgit, Iskardo, Nager, Chitral, and Yassin - Soonnees and Shiahs -Maulais- Their veneration for Agha Khan - Sketch of origin of the sect- TheKalam-i-Pir - Tenets - The Noor Bukhshis - Their origin - Mixture of Soonneeand Shiah tenets oS

CHAPTER X.

THE SIAH POSH.

Kaffiristan - Their origin - Tribal divisions - The Rumgalis - The Waigalis -The Bushgalis - The Kalashis - The Kittigalis - The termination " gali " - No

general name - Physical characteristics - Dress - Habits - Curious head-dress- Intercourse with their neighbours - Products - Houses - Stockades - Arms

-Jushts - Religion - Deities- Form of sacrifice - Traditions - Relations withChitral - Bragamatal -The Kalashis - Slavery among the Bushgalis - Dancing- Polygamy - Morality - Tribute of children 126

CHAPTER XI.

THE GILGIT PRINCES.

Genealogies of the Trakhand, the Moghloth, and the Ayesh6- The historical legendof Gilgit - Shiri Buddutt - Azor - The introduction of Islam - Mirza Khan -

Trakhan - Soomalik - Mirza and Jowari - Gowrithum Khan - Mahommed

Khan-Gilgit conquered by Suleiman Shah, Khushwaktia-Azad Khan- TahirShah - Sekunder Khan - Gohr Aman, Khushwaktia, establishes himself inGilgit - His cruelty - Karim Khan established under Sikh protection - AlidadKhan - Slavery - The story of Bira Khan 134

CHAPTER XII.

THE BALTISTAN PRINCES.

Genealogy of the Makpons - Ibrahim Shah - Meaning of Makpon - Non-Mahom-medan names -The founders of the Rondu, Khurmang, and Astor Makpons -Ali Shah, the conqueror of Chitral-Superiority of the Makpons over other families- The Shigar Princes - Their appearance - Table of the Amachahs - Iskan-

deria, and the claims of various families to descent from Alexander the Great -Bolor. ... ... 144

CHAPTER XIII.

THE YASSIN AND CHITRAL PRINCES.

Genealogies of the Katoor6, the Khushwakt6, and the Booroosh- Chitral formerlyknown as Katoor - References to the name - The Vuechi in Chitral- Ancient


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vi Contents.

figure and inscription - Tradition of king Bahman - Chinese invasion - Baba PageEyoub - Shah Sangalli - Khush Amad and Khush Wakt - Feramorz -Chinese invasion and siege of Mastooch- Corroborated by Chinese records-Chitral identified with Bolor- Suleiman Shah . . 143

CHAPTER XIV.

DARDISTAN.

Languages - VidghAh - Khowar - Shina - Boorishki - The term "Dard" -

Mention of the Dards by ancient writers - Probable origin of the name - Divi-sion of Ghalchahs and Dards into groups-How the differences arose -The

Boorish - The Shin invasion - The Tartar invasion - The Gawar6, Torwalik,and Chiliss - The Kho - The Siah-Posh - A decadent race . . . 5

Map in pocket.

APPENDICES.

APPENDIX A.

Boorishki. (Nager dialect.) The language spoken in Hunza, Nager, and Yassin . ii

APPENDIX B.

Shina. (Gilgit dialect) A..xl

APPENDIX C.

Chiliss. Spoken in the Indus Valley .. .lxv

APPENDIX D.TorwAlIk. Spoken in Torwil, in the Swat Valley . . . . . lxxvii

APPENDIX E.Bushkarik. Spoken in the upper part of the Swat and Punjkorah Valleys . xcii

APPENDIX F.

Gowro. Spoken by the Gawir6 in the Indus Valley. ..... . civ

APPENDIX G.Narisati. Spoken by the Gubbers in the Chitral Valley .. ... cxvi

APPENDIX H.

Khowar. Spoken by the Kho in the Chitral Valley . . . . . cxxi

APPENDIX 1.

Bushgali. Spoken by the Bushgali tribe of Siah Posh ... cxlV

APPENDIX J.Yidghah. Spoken in the upper part of the Ludkho Valley and in Munjan . . cliv

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TRIBES OF THE HINDOO KOOSH.

CHAPTER I.

THE INDUS VALLEY, FROM BRITISH TERRITORY TO BOONJI.

W ITHIN the last half century, war and private adventurehave contributed so largely to making known the least

accessible regions of the continent of Asia, that few partsremain of which a fair general knowledge does not exist.Certain localities are, however, still sealed to European travel-lers, and chief among them is the country lying between the35th and 3 8th parallels of latitude, and the 7oth and 7 6thdegrees of longitude. Though situated within easy reach ofthe Punjab, and containing a population fairly numerous forits capabilities,-one indeed far denser than that of thebetter-known province of Ladakh,-it has hitherto attractedlittle attention.

The apparent neglect has been caused by the almostinaccessible nature of the country. In no other part of theworld, probably, is there to be found such a large number oflofty mountains within so confined a space. This immensemass of mountain is intersected by numerous deep valleys,and these, owing to some peculiar geological formation whichI have not remarked in other parts of, the Himalayas, aregenerally narrower at their mouths than higher up. It is notunusual to see among them valleys of from 10 to 30 miles inlength, supporting a population varying from 500 to 5,000souls, with an embouchure so narrow that it is difficult to finda pathway beside the torrent which issues between overhangingrocks. In addition to this, the enormous rush of water during

A

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Tribes of the Hindoo Koosh.

the summer months from numerous and extensive glaciersand snow-fields impedes communication.

Thus aided by nature in preserving their independence, andpartially isolated from one another, the people of the countryhave formed themselves into a number of separate commu-nities which have existed for generations within the samenarrow limits. Living the same life, and following the samecustoms as their forefathers did hundreds of years ago, theyhave remained unaffected by the changes that have takenplace around them, and but slightly moved even by their owninternal wars. Several valleys exist, into and out of whichcattle and horses can only pass during two months of theyear, and in which the continual falling of huge masses ofrock from the steep mountain sides under the action of frost,snow, and sun, frequently sweeps away the narrow and frailpathways.

The roads are of the rudest kind, and necessity has madethe inhabitants intrepid cragsmen; they pass with ease overplaces so dangerous that even experienced mountaineers wouldfrequently hesitate to follow them.

Communication is maintained over the rivers at certainpoints by hanging bridges of plaited birch twigs-a means ofcrossing which tries the steadiest nerves.

The bridge is formed of nine plaits of twigs, suspended acrossthe river at a suitable place where the stream flows betweenprecipitous rocks. The plaits are bound together at intervalsby threes. One triple plait forms the foothold about 5 incheswide; the others form a hand-rail on either side about 2 feetabove the middle plait, and held apart at intervals by forkedsticks which have to be straddled over in crossing. Thereis not a nail or piece of rope in the whole structure; the endsare secured round logs of wood held in their places by heaped-up rocks. The whole bridge sways about with every gust,making it very unpleasant to cross in a high wind; and whenthe river, as often happens, requires a span of over 300 feet,the steadiest nerves feel the trial. As no great strain can beput on the twig plaits, there is always a dip in the middle;and when, as not unfrequently happens, one bank is consider-ably higher than the other, the difficulty of crossing is greatlyenhanced by the steep incline. Where there is much traffic,these bridges are renewed yearly; but where little used, theyare left for two or three years without repair, and become verydangerous. Notwithstanding their fragile appearance, theyare safe enough when renewed yearly, and accidents are few.


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The Indus Valley.

A good twig bridge will bear ten or twelve persons at oncewith ease. Men accustomed to them carry large and cum-brous loads across, and pass and repass each other on themwithout fear; and accidents by falling from them are unknown.I have even known cases of men being carried across a twvigbridge on the backs of others. Sheep and calves are alsocarried across on men's shoulders.

The danger of the bridges is nothing compared to that ofsome of the hill paths, where precipitous rocks overhang theboiling torrent, and the sole means of progression is by arough log thrown across a chasm, or a rude ladder placedagainst the face of the rock, where a false step or slip entailsfatal consequences. Over such places, which many a goodmountaineer would turn from with a shudder, the inhabitantspass with a sangfroid only equalled by the wild goats of theirown craggy mountains. The old Chinese travellers seem tohave been much impressed by the rugged character of thecountry. Fah Hian relates: " Steep crags and precipicesconstantly intercept the way. These mountains are like wallsof rock, standing up iooo feet in height. On looking overthe edge, the sight becomes confused, and then on advancing,the foot loses its hold, and you are lost." Sung Yun writes :" For a thousand li there are overhanging crags, 10,000fathoms high, towering up to the very heavens. Comparedwith this road, the ruggedness of the great pass known asthe Mang Mun is as nothing, and the eminences of the cele-brated Hian mountains (in Honan) are like level country."

Besides these difficulties in internal communication, theonly roads which link the country to the outer world can betraversed freely for little more than half the year.

The River Indus, which would seem to offer an easychannel of communication, is in the upper part of its coursesubject to the same conditions as the smaller streams, andin the lower its banks are inhabited by fanatical and warliketribes, whose lawlessness and feuds effectually bar the way totraders and travellers.

The division of the country into a number of small iso-lated communities has placed great restrictions on free inter-marriage, which have, in some places, been further increasedby caste observances. Continued intermarriage for manygenerations within a circumscribed area has had a most per-nicious and deteriorative effect on the population.

Eight or nine miles above Derbund, where the River Indusenters the Punjab, the traveller leaves British protection and


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Tribes of the Hiindoo Koosh.

enters the independent territory of Yaghestan-literally, therebellious country-a name given to all republican commu-nities.' No natural feature marks the boundary, but thedifference in the appearance of the country is at once evi-dent,-fewer villages, less cultivation, more cultivable groundlying idle. The road, though still allowing the passage ofhorses, grows worse as it proceeds; and the people, thoughretaining the Afghan speech, differ both in appearance andclothing from those in British territory. The difference infeature, though not very striking at first, becomes more andmore apparent at each stage, till the Afghan language andfeatures imperceptibly disappear and are replaced by a differ-ent type. From Derbund to within a few miles of Boonjithe course of the river, for about 150 miles, lies between twocontinuous and lofty mountain ranges,-the breadth of thetract, from watershed to watershed, averaging about 50miles throughout its length. Though the general characterof this tract is rocky and barren, it is intersected by deepvalleys of great fertility. In spite of the rocky nature of thesoil, water seems the only thing required to produce crops ofgreat richness. Mulberries, peaches, apricots, apples, figs,melons, and grapes grow in the most wonderful profusion;while the ground yields year after year without exhaustiontwo crops, one of which is invariably wheat or barley, thealternate one being rice, cotton, or millet. This undiminishedfertility is probably due to the large amount of alluvial depo-sit brought down from the mountains with the melting snows,and spread over the land by irrigation. The climate is dryand wholesome, though the heat in summer, owing to the radia-tion from the enormous expanse of bare rock, is oppressive;but the nights are cool and fresh, and above 3,000 feet there isa short but sharp season of dry cold, increasing in length andintensity with the elevation. There is no rainfall to speak of,it being almost entirely intercepted by the neighbouring loftymountains. These characteristics extend beyond Boonji upthe Indus Valley to beyond Iskardo, and up the lateralvalleys to nearly the same altitude. At 5,000 feet the seasonof intense cold lasts for more than a month, during the wholeof which time the thermometer remains below freezingpoint; it then gradually breaks, and the spring which followsis exceedingly brief. Hardly have the first cornshootsshown themselves well above ground when summer makes itselfunmistakeably felt. Ear is added to stalk, and fruit succeeds

I The name is sometimes erroneously applied to the small neighbouring Meerships.


4


The Indus Valley. 5

blossom, with marvellous rapidity, and by the beginning ofJune harvest has commenced. At this elevation, at the endof March the spring crops are not more advanced than theyare in the south of England at the same season; by the middleof June harvest is over, and the ground is immediatelyplanted with rice. The production of two such crops yearly,without intermission, from the same ground, testifies to thefavourable qualities of both soil and climate.

In the lateral valleys, however, above 6,500 feet the yearyields only one harvest, as the second crop cannot be sown intime to ripen before the winter frosts set in.

In the Indus Valley, owing to the great heat generated bythe large expanse of bare rock, a double crop is grown up to7,500 feet, if the first be barley. Wheat, which takes longerto ripen, will not admit of a second crop being sown on thesame ground.

Soon after leaving British territory the mouth of the well-known valley of Boneyr is passed, and a few miles beyond itthe Wahabi colony of Palosa is reached, on the right bank.Here is the refuge of Hindustani Mussulman irreconcilables,whose avowed object is unceasing war against the Christianpower of the British Empire. They are regarded with suspi-cion and dislike by all their neighbours.

In preference to the native name of Palosa, they call theirplace Kila Mujahideen, " the fort of warriors of the faith."They number about 500 men, of whom only eight or ten aremarried. Their whole time is employed in drill, of which thewords of command are given in Arabic. Their two forts ofGarai and Nawa Kali are armed with cannon made of leather,which become useless after a few discharges. They subsistentirely on contributions from their sympathisers in Hindus-tan, and make no attempt to cultivate the soil. Their neigh-bours credit them with the possession of great treasure. Theyyield obedience in all things to a Moulvie from Swat.

Continuing up the right bank of the river, the village andfort of Kamach, with 120 houses, is passed, and 8 milesfurther up the large village and fort of Kabalgram, with 500houses. Above Kabalgram a considerable stream, whosebanks are cultivated by the Chagherzai, Ferozai, Mokhozai,and Balole Khel, joins the Indus. The upper portion of thevalley of this stream is called Poorun. The principal fortsare Titiwalan, 500 houses, in the Chagherzai country; andChogah, i,ooo houses, in that of the Mokhozai. The smallervillages of Senelab, Sumdooi, Bingalai, and Alooch in Poorun,

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and Topai and Baikhaneh in the Ferozai country, are fortified.It is said that the entire valley can furnish over 20,ooofighting men; but the number is probably much exaggerated.

Seven miles above Kabalgram on the same side, theChakesar stream joins the Indus, and 7 miles from its mouthare the fort and group of villages of Chakesar, numberingabout 400 houses. Two miles further up the Indus, on theleft bank, are the fort and village of Daur, about ioo houses,above which the valley makes a bend at right angles to itsgeneral course, the river flowing from east to west for morethan 5 miles, instead of from north to south. In the bendseveral small villages are situated.

At Sarkul the course of the valley is again nearly northand south for more than io miles, in which space two streams,from the extensive valleys of Nundiar and Alai, join the Induson the left bank. These two fertile valleys, which stretch east-ward for many miles, support a dense and flourishing population.Nundiar can furnish about 8,0oo fighting men. Their recog-nised leaders are Gufar Khan of Trand and Zuffer Khan ofBatgram. The principal villages are Takot (fort), 400 houses;Batgram (fort), 500 houses; Batkool (fort), 400 houses;Giborai, 400 houses; Shingolai, 400 houses; Hilleh (fort),220 houses; Piriarai (fort), 200 houses. Besides these, thesmaller villages Karg, Kotkala, Nilishang, Banda, Gania, andLergram are also fortified.

The Alai Valley can furnish about 7,000 fighting men, whoacknowledge Bahadoor Khan of Sakergah and Ursulla Khanof Pookal as their chiefs. The principal villages are Sach-behar, 300 houses; Karg, 8oo houses; Banna (fort), 400houses; Bateleh, 300 houses; Pashtai (fort), 300 houses;Nogram, 300 houses; Beorai, 400 houses; and Rashung, 300houses. The smaller villages of Roopganai, Sakergah, Tan-dawal, Robat, Bandai, Pookal, and Kanteyr are also protectedby forts. One branch of the Alai Valley stretches up towardsthe head of the Palus Valley, from which it is separated by alow pass. Increase of population and the scarcity of landcause the men of Alai to cast longing eyes on the Palus land,and disputes are already beginning to arise concerning settlersfrom Alai, who have found their way across the pass. Thetract on the right bank of the Indus opposite the mouths ofthe Nundiar and Alai valleys is called Sandakai, and containsseveral small villages, of which Daood and Jaba are fortified.

A few miles above the fort of Shung, where the river makesa sudden bend, a large stream, which forks about 6 miles


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The Indus Valley.

from the main valley, enters the Indus. At the bifurcationis the village of Karorah, which marks the junction of the twoimportant valleys of Kanra and Ghorbund. Both valleys areextremely fertile and productive, and sustain a large popu-lation. The northernmost valley, Kanra, is divided into twodistricts. Pirkhana, the upper part of the valley, is inhabitedentirely by Syuds. Their peaceful habits and the reverencedue to their descent secure them from attack, and thereis not a single fort in the district. The principal villageis Bilkanai, 400 houses. In the lower part of the valley, orKanra proper, the chief villages are Damorai, 400 houses;Bar-Kanra, 300 houses; Dalai, 500 houses; and Kooz-Kanra,400 houses; all of which have forts. No road leads out ofthe head of the Kanra Valley. In the Ghorbund Valley thechief villages are Kotgai, 300 houses; Kotgai Bazargai, 8oohouses; Aughan, 250.houses; Derai, 300 houses; Shahtool, 200

houses; and Ranihal, 200 houses; all fortified. Between thejunction of the two valleys and the Indus is Kormung, 320

houses. The two valleys of Ghorbund and Kanra can to-gether furnish between 6,0oo and 7,000 fighting men undertheir chief, Fuzl Ahmed Khan of Dalai, his partner in au-thority and frequent rival being Lallookeh of Kotgai.

A good road, much frequented by traders, leads fromGhorbund into the Swat Valley, by which Sedoo is reached infour days from the Indus. The Gandao Pass has snow on itin winter, but never sufficient to close the road.

The whole of the people on both banks of the Indus, so far,with the exception of the fanatics of Palosa, call themselvesPathans, and claim to belong originally to Swat; but there is aconsiderable difference between them. Those on the right bankand in the lateral valleys to the westward are pure Pathans, whostill maintain close connection with Swat. Those on the leftbank and in the lateral valleys to the eastward, including thepeople of the Pukli and Agror Valleys in British territory,though speaking Pushtoo, are styled Neemchas, or half-breeds,by the pure-blooded Afghans of Yusufzai, who refuse either tointermarry or make common cause with them in their local quar-rels. They are apparently descended from mixed marriagesbetween Afghan settlers from Swat and the original inhabitants,whose race individuality has here become merged in the morevigorous Afghan type, but is still found untouched a littlefurther north. The Neemchas refuse, on their part, to associatewith the tribes to the northward, and are said to be easilydistinguishable from pure Afghans by their accent.


7


Tribes of the Hndoo Koosh.

Above the junction of the Kanra-Ghorbund Valley with theIndus, the traveller enters the Kohistan, a name also usedby the Afghans in the valleys to the westward as far asCabul, to denote the districts inhabited by an older racewhom they have displaced.

The Kohistan of the Indus Valley, which is also calledShinkari, "the country of the Shins," by the people themselves,is inhabited by what are apparently the remains of a numberof tribes of cognate race, whose progenitors once inhabited thevalleys skirting the Punjab, and possibly extended into theplain country below. They and the tribes to the north andnorth-west have been hitherto confounded under the name ofDards-a name which, practically, has no real signification.

Notice was first drawn to the Dards in modern times byMoorcroft. Later, Vigne, who travelled through Cashmereand Baltistan in 1835, made an attempt to reach Gilgit, whichunfortunately was unsuccessful. It is much to be regretted thatso observant a traveller did not succeed in entering thiscountry while a phase of native rule was existing which hassince passed away. Following in his footsteps, Cunninghamcontributed further to our knowledge of these races frominformation gathered in Baltistan in 1846. The part of theIndus Valley between Torbela and Boonji still remainsa sealed book to European travellers. The first to crossthe Indus at Boonji and penetrate to beyond Gilgit wereYoung and Vans Agnew, two officers of the Bengal Armywho were employed by Government in 1847 to report on thenorth-western frontier of Cashmere territory. Their report,unfortunately, was never made public.1 Nearly twenty yearslater Dr. Leitner reached Gilgit under circumstances of con-siderable difficulty, and, after a brief stay of a few days only,brought back a mass of interesting information, which hasbeen supplemented by Mr. Drew in his valuable work onCashmere. Dr. Leitner was the first to bring into promi-nent notice the existence of an Aryan race of great ethnolo-gical interest in these remote valleys. His scanty opportu-nities, however, have caused him to fall into the error ofbelieving that the tribes which he has classed under the nameof Dard are all of the same race, and he has applied theterm of Dardistan, a name founded on a misconception, toa tract of country inhabited by several races, speaking distinct

I It is doubtful whether this report was ever presented to Government, and it is be-lieved to have been lost at Mooltan when Vans Agnew was murdered, directly afterhis return.


8


The Indus Valley.

languages, who differ considerably amongst themselves. As,however, there is no one name which will properly apply tothe peoples and countries in question, it will be perhaps conve-nient to retain the names of Dard and Dardistan when speak-ing collectively of the tribes in question and the countries theyinhabit.

The first 50 miles of the Kohistan of the Indus Valleyis inhabited by tribes of cognate race, who still speak a varietyof dialects and languages. Their distribution seems to showthat they represent tribes who formerly lived apart, but havebeen forced by circumstances into contiguity. In additionto their own languages, Pushtoo is universally spoken, andthey present the appearance of a decadent race in process ofabsorption by one of greater vigour. The country is somewhatpoorer and less fertile than that already described. Long in-tervals of barren sand intervene between the patches of culti-vation, the villages are smaller, much cultivable land lies idle,and all agriculture is of a slovenly description. The men aresmall and clean-limbed, with dark complexions, quick eyes, andsharp features. Women are not secluded from the publicgaze. Men shave their heads in a manner more suggestive ofHindoos, and many strange customs still linger amongst them,showing that Mahommedan fanaticism is not incompatiblewith ignorance of the Koran. In some of the more inacces-sible villages idolatry can hardly yet be said to be extinct.Instead of the loose ample garments of the Pathan, themen wear tight-fitting clothes, like the natives of Hindustan.

Some 15 miles above the mouth of the Kanra-GhorbundValley, on the right bank of the Indus, is the extensive butthinly-populated valley of Doobeyr, which extends nearly duenorth for a distance of about 40 miles. Five miles from theIndus the village of Ranooliyah, 200 houses, is reached;above this the habitations are scattered broadcast over thewhole valley, instead of being collected into villages. Theonly village of any size is Jarg, 100 houses, 6 miles aboveRanooliyah. From the head of the valley a road leads intothe Swat Valley near Payeteh, and another into Kandia.The valley can furnish about 1,500 fighting men, and theground, where cultivable, is said to yield excellent crops.

On the opposite bank of the Indus and above the mouthof the Doobeyr Valley are the neighbouring and rival com-munities of Koli and Palus, which are often spoken of asforming a single tribe. They were formerly close allies, buta feud, arising out of a dispute concerning some land to which


9


Tr ibes of the Hindoo Koosh.

both lay claim, has existed between them for several yearspast. It is seldom that two or three months pass without araid from one side or the other.

Koli proper consists of three villages-Honinkot or Barkali,400 houses, Batangai, 200 houses, and Kirkot or Koozkali,ioo houses.' In local feuds the inhabitants of the Kohistanvillages on the left bank of the Indus, below Koli, side withthe people of Koli against Palus. Land is scarce in Koli, anda considerable number of the people are forced to supportthemselves by trade. A large settlement of Koli people existsin Gilgit, being favoured by certain privileges conferred onthem by the Cashmere Government, in recognition of servicesperformed in the wars which led to the establishment of theDogras in that district. They carry on a large trade aspedlers between the Punjab and Gilgit, whence they occa-sionally find their way into Yassin, Chitral, and the PunjkorahValley, where the ground is chiefly occupied by Kaka Kheltraders from Peshawur. The Neemchas of the Alai, Nundiar,Pukli, and Agror Valleys make common cause with thepeople of Koli. On occasions of great emergency, Koli canfurnish about 3,000 fighting men.

Within the Koli limits four dialects founded on Sanscritare spoken, in addition to Pushtoo. In the small village ofBatera, consisting of 120 houses, a language peculiar to thisvillage only is spoken.' In PAto, Bhimkot, Mahrin, and*Jamrah, about 300 houses in all, the people speak a dialectknown as Gowro,8 and call themselves Gaward, or Gabard :they are sometimes also called Mahrons, from their principalvillage. According to their traditions, they came originallyfrom RAshung in Swat.

Scattered through the different villages are about 200

families, who are called Chiliss by their neighbours, butGalos by themselves. They have a tradition that theirhome was originally in Boneyr, whence they emigrated toSwat to escape being forced to become Mussulmans. Beingfurther persecuted, they resolved to stake their all on a battle,after which, if defeated, they would consent to embrace thereligion of Islam. They were defeated, but a certain numberof them, clinging to their old faith, migrated to the IndusValley. This did not, however, save them from being forcedlater to become Mahommedans, but they no longer form a

1 Many of the villages in this part have a Pushtoo as well as a Dard name.2 This I have not yet succeeded in obtaining.3 See Appendix F.


10


The Indus Valley.

separate community. Like the Gaward, their language isfounded on Sanscrit.' They are treated with much respectby their neighbours, and occupy, as a rule, the best land inthe country. A few of them are found also in Jalkot and inPalus on the same bank of the river. In addition to theabove, a dialect of Shina is spoken by the greater number ofthe people of Koli, who belong to the Shin race.

The people of Palus, who are also Shins, inhabit a valleyof considerable extent, stretching in a south-easterly direction,and having easy communication from its head with the Alaivalley. Land in Palus is plentiful, and much remains unculti-vated. As has been already observed, this abundance has forsome time caused the envy of the more crowded populationsof Alai and Koli. The population of Palus is much scattered,and embraces the inhabitants of all the valleys on the leftbank of the Indus up to the Shorai nullah, where the bound-ary is marked by a solitary olive tree, which is the subject ofa local legend. The principal village is Jalkot, 400 houses,which was formerly jointly tributary to Koli and Palus,and has now become a bone of contention between the twocommunities. Palus with its allies can muster about 5,000fighting men.

Nearly opposite to Palus, on the right bank of the Indus,is the settlement of Puttun, which, with the group of villagesin adjoining valleys dependent on it, can muster from 4,000to 5,000 fighting men. Puttun is the largest and mostflourishing place in the Kohistan. The land is noted for fer-tility, and the crops raised from it are of great richness.Here, again, a too redundant population has caused difficultiesabout land, and has forced a portion to seek a living by trade.The valleys of Chilas, Darel, and Tangir are frequented bypedlers from Puttun, to whom this portion of the local tradehas been abandoned by the Koli people.

A few miles above Puttun, on the right bank, is the littlesettlement of. Seo. This, with its outlying villages, the prin-cipal of which is Mandraza, can muster 400 fighting men.

Above Seo, on the same side, is the extensive valley ofKandia, running due west and then bending suddenly to thenorth. From the upper part of the valley, roads lead intoDoobeyr, Bushkar, and Tangir. The population being widelyscattered, this valley can only furnish some 1,500 fighting men,and the villages in it are small. The people are extremelypoor, and the valley very inaccessible, the road from the

I See Appendix C.


I


Tribes of the Iindoo Koosh.

Indus being impracticable for horses. There are no forts inKandia.

Up to this point in the Kohistan, the people along theright bank of the river-that is to say, those of Bunker, Doo-beyr, Puttun, Seo, and Kandia-speak a separate language'and call themselves Maiyon. The Afghans apply the nameof Mair to them. Very little is known of these people, whoare the poorest of all the Kohistan communities. They com-bine against all others, and refuse to intermarry with any buttheir own people and those of Puttun and Jijil, who have,of late years only, begun to intermarry with the inhabitants ofKoli and Palus. They apply the name of Dard to the peopleliving on the left bank of the river. This is the only use ofthis term found among all the tribes to which it has beenapplied. Above Kandia, on both banks of the river, and inthe lateral valleys up to and beyond Boonji, Shinal is theonly language spoken.

Following up the course of the river, on the left bank, thesmall communities of Sazin and Herbund are reached. Theycan respectively furnish about 400 and 500 fighting men.Between the two is the small valley of Shatial, which belongsto Sazin. The people of Sazin keep themselves apart fromall others and refuse to intermarry. They have the reputa-tion of being warlike and brave.

Immediately opposite Sazin, on the right bank, is the fer-tile valley of Tangir. The people, like those of Sazin andHerbund, are Shins intermixed with Yeshkuns and Krammins.They are looked upon as the rightful owners of the soil, butthe fertility and abundance of the land has attracted Afghansfrom Swat of the Mundi Khel, Akhoond Khel, and Khud-doo Khel, and Syuds, who have begun to settle in the valley.Of late years, too, the overflow from the redundant populationsof Koli and Palus has found its way into Tangir, so that nowthe immigrants outnumber the rightful owners of the soil.A bad feeling also exists between Tangir and Sazin on thesame account. The valley can muster about 1,200 fightingmen, of whom only one-third are furnished by the threevillages of Kami, Shekho, and Diemar, the only villagesin which none of the recent immigrants are found. The prin-cipal village in the valley is Kami (fort), 250 houses; afterthis, the fortified villages of Juglot, Loork, and Diemar. Fromthe head of the valley, which is thickly covered with pineforest, two roads lead into the Yassin territory, besides the

I This I have not yet succeeded in obtaining. ' See Appendix R.


1 2


The Indus Valley.

road already mentioned leading into Kandia. Another roadleads into the Swat valley and is a favourite route for traders.

Tangir and the neighbouring valley, Darel, are celebratedfor the number and fine quality of their flocks and herds. Largenumbers of sheep are here annually reared for sale to theinhabitants of the neighbouring valleys. Being somewhatstraitened for summer pasture, the people of Tangir have longbeen in the habit of driving their flocks across the watershedto the Yassin country. In return for permission to graze, theypay to the ruler of Yassin a fixed tribute of salt and tobaccofrom each village. Besides this tribute, they give sheep andgoats in varying numbers as a free gift. These payments haveled to the Yassin rulers claiming the nominal allegiance of Tan-gir; but they make no attempt to exercise authority in the val-ley, which is to all intents and purposes a republican communitylike others in the Kohistan. Any attempt by the Yassinrulers to enter Tangir is resisted by force of arms, but theconnection between the two communities has led to Tangirbeing regarded as the place of refuge for Yassin princes inmisfortune. The people of Tangir pride themselves on givingasylum to all such who claim it, and it is seldom that thevalley is long without some exiled member of the Khushwaktdfamily. On such occasions the inhabitants contribute to hissupport as if he were their legitimate ruler, and if any attemptis made to seize him by force, they take up arms for a suffi-cient time to secure his safe retreat. Many a deposed rulerof Yassin has found a welcome in Tangir, where in the days ofhis power he would have been opposed by force of arms.Though Mahommedanism is of comparatively recent intro-duction, the people of Tangir are more fanatical than any oftheir neighbours, except those of Chilas, owing probably to theirmore intimate relations with Swat. They say of themselvesthat they have been Mussulmans for six generations. Theymarry with Yassin women, but refuse to give daughters inreturn, on account of the slave-selling practised by Yassinrulers.

Six miles above the mouth of the Tangir stream, the DarelValley joins the Indus. Though small, this valley is extremelyfertile and well populated. From its head, roads lead intoTangir, Yassin, Ponyal, and Gilgit. The principal villages areBirokot (fort), 8oo houses; Doodookot (fort) 700 houses,in the Samangal district; Manikal (fort), 140 houses; Rashmal(fort), 120 houses, in the Joomeh district; and Gaiyal (fort),500 houses. The whole community, including the dependent


1 3



valleys of Doodooshal and Kandbari, can muster about 3,000fighting men, but the people are neither fanatical nor turbu-lent. Since i86o Darel has paid a yearly tribute to Cashmereof four tolas of gold dust; but no Cashmere officials everenter the country, and the state of the community differs inno respect from that of other Kohistan republics. In theautumn of 1866 the Cashmere troops invaded Darel in twocolumns, to chastise the people for joining the rulers ofChitral and Yassin in an attack upon Gilgit. The onlyresistance met with was at the foot of one of the passes,where a breastwork had been erected across the defile.After a day's resistance the Darelis fled, fearing probably tobe taken in rear by the flanking column, and in the pursuitsuffered considerably. The whole population fled to themountains, and no further resistance was offered. A few ofthe Darel leaders were hung, and after a brief stay the troopsreturned, not without considerable difficulty owing to an un-usually early fall of snow, which caused the loss of over ahundred men. Since then Darel has given no trouble toCashmere. The Kandbari Valley is popularly credited withgreat mineral wealth, from which probably it derives itsname. No mines, however, are now worked there.

Above Darel is the small community of Hodar, whichhas paid a yearly tribute of two tolas of gold-dust to Cash-mere since 186o. From the head of the Hodar Valley a roadleads into the Gilgit Valley. In Hodar there is a small settle-ment of Cashmeri refugees, who fled from the severity of thePathan rule about a hundred years ago.

Above Hodar are the small valleys of Talpin and Gies,which support a scanty population. The former is a depend-ency of Chilas, but Gies is claimed both by Chilas and Gor,between which communities disputes have of late becomefrequent in consequence. From the heads of both of these,good roads lead into the Gilgit Valley. Continuing up theright bank of the Indus, Gor, the last Yaghestan communityon that bank, is reached, standing on a high plateau twomiles from the river. Notwithstanding its exposed positionand its proximity to Chilas, idolatrous customs have lingeredin Gor longer than in any other place in Shinkari, and areeven now scarcely extinct. Gor can furnish 500 fightingmen, and in ancient times was always closely connected withGilgit. Since the establishment of the Sikh rule across theIndus, Gor has paid to Cashmere a yearly tribute of twelvegoats, and is bound to furnish one man from each house for


14


niilitary service in time of war. It also gives three hostagesfor good conduct, who are changed periodically. The peopleof Gor claim to have been Mussulmans for only three genera-tions, and are all Soonnees.

There are three forts in Gor, named Loosonotkot, Doolot-kot, and Tunelkot. The people of Gor have always beenfriendly with Chilas. At present Gor is noted in the Kohistanfor the good quality of the wool it produces. The traditionis still preserved of the god Taiban, who was the tutelary deityof Gor, and whose worship was continued to a very recentdate. A rude sculpture of a horse still exists, which is named" Taiban's horse." Even now Taiban is invoked occasionallyas a witness of a solemn covenant. Along the river, at inter-vals the whole way from Gor to Seo, are said to be a numberof ancient rock inscriptions.

A few miles above Gor the small detached village ofThalich forms the extreme limit of Yaghestan, consistingonly of ii houses: it forms, as Mr. Drew observes, thesmallest of independent communities. The people of Thalichmake common cause with those of Chilas, of whom theyare an offshoot, and are protected by them against morepowerful enemies.

Above Herbund, on the left bank, is the large community ofChilas, which embraces six valleys. The principal villages areTor, 200 houses; Chilas, 140 houses; Geen, 5 houses; Takk,8o houses; and Booner, 6o houses. Chilas can furnish about1,500 fighting men, without counting a number of immi-grants from other communities who have lately settled in thecountry. Roads lead from Khaghan in the Hazara country bythe Babusar Pass to the Indus in seven days, and from Shardiin the Kishengunga Valley by the Shot6 Pass in five days.There is also a road from Astor by the Mazenoo Pass, onlypracticable at any time for men on foot, and closed ini winter,by which Booner is reached in four days. The road up theIndus from Chilas is difficult and almost impassable even formen on foot. This difficulty of access has given the Chilasisa spirit of independence, and a distinctive character among allthe Kohistan communities. Though but comparatively recentconverts to Islam, they are bigoted and fanatical beyond allother Dards, owing, it is said, to Chilas having been at all timesa favourite resort of Moollahs from Swat. Being Soonnees,every Shiah who falls into their hands is put to death withoutbeing reserved for the usual alternative of slavery. The wholecommunity can muster 3,000 nen capable of bearing arms,


Th e In du s Vall1ey. 1 5


Tribes of the Hzindoo Koosh.

and have at all times borne a high reputation for bravery. Informer days, Chilas, with the neighbouring valleys of Dareland Gor, owed allegiance to Gilgit, but the Chilasis werenotorious for the way in which they tyrannised over the wholesurrounding country, making frequent raids, plundering andcarrying off men, women, and children into slavery. TheCashmere, Kishengunga, Astor, and Gilgit Valleys were fre-quently laid under contribution, and they boast of havingonce plundered Iskardo. During the Sikh occupation ofCashmere, an expedition was sent against Chilas, but sus-tained a disastrous defeat. Permission was granted by theBritish Government, in 1851, to the Maharajah Golab Singto exact reprisals for a successful raid, and two columnsentered Chilas,-one from Cashmere by the Lolab Valley,and one from Astor by the Mazenoo Pass. The Chilasfort was taken, and the Chilasis made submission, agreeingto pay a yearly tribute of a hundred goats and five tolasof gold, and engaging that the fort of Chilas should notbe re-built. Takk is now the only fortified place in Chilas.Since then Chilas has given no trouble to the CashmereGovernment. Three hostages reside in Cashmere, and arechanged yearly. Cashmere officials do not, however, visit thecountry, and any attempt to exercise authority would pro-bably be resisted.

The love of music, dancing, and polo, which are so markedamong all the neighbouring communities, are unknown inChilas; and ponies, which are common enough elsewhere, arescarce.

The country is bare and treeless. The village of Chilas issituated about half a mile from the Indus, on a plain threemiles in length, and from a mile to a mile and a half in breadth,sloping gently down to the river. Booner, though a dependencyof Chilas, has paid a separate tribute to Cashmere of twelvegoats and three tolas of gold since 1842. The Chilasis relatethat in former times a Hindoo Rajah, named Chachai, ruled inChilas over the whole of Shinkari, but that, dying childless,his country became divided into republican communities, as atpresent. In later days a disastrous civil war broke out in thecommunity between two brothers, B6t and Matchuk, whichended in the defeat and expulsion of all the partizans of thelatter. The B6te are now the most prosperous family inChilas.' Tradition still preserves the name of Naron, a

I This is perhaps the origin of the name " B6te," applied indiscriminately to allDards by Cashmere officials.


The Indus Valley.

tutelary deity of Chilas whose worship was practised in formertimes.

The system of government is the same in all these smallrepublics, and differs somewhat from what obtains among theAfghans. Each village, according to its size, has a certain num-ber of Jushteros, or elders, who are appointed according to thegeneral estimation in which they are held for bravery, liberality,and eloquence. They receive no benefit from their office, andare more the servants than the leaders of those they represent.Each village manages its own affairs irrespective of its neigh-bours, and it is in the superintendence of these details that theJushteros are mostly occupied. All matters affecting thevillage are discussed in public. A meeting for this purposeis called Sigas. At the Sigas all who please join in the dis-cussion, the Jushteros apparently encouraging individuals togive their advice, and when the general opinion has thus beenelicited, the Jushteros announce the decision they have formed.At a Sigas of several villages, a single Jushtero is appointedby each village at a meeting previously held. At the closeof the general discussion, which is open as before, a loudwhistle is given, after which none but the representativeJushteros are allowed to speak. If war with a neighbouringvalley is determined on, the Jushteros settle the way in whichthose they represent shall take part in it; but beyond theirpersonal influence they have little voice in determining thegeneral policy to be pursued. It is for them to decide whoshall stay at home and who shall take the field, and in theinnumerable disputes about land their decision is respected;but should the dispute involve men of another village, they areexpected to do their best for their own townsmen. In moreserious disputes the whole valley makes common cause againstits neighbours; but this does not prevent all the communitiescombining, when threatened by an external foe. Criminaloffences are not dealt with by the Jushteros, but by theMoollahs, who profess to administer the law according to theSharyat; this is, however, set aside in many instances infavour of ancient custom, which is very strong in some com-munities, and the prompt redress of grievances depends greatlyon the personal influence of the aggrieved. Murder is regard-ed as a personal matter to be avenged by the nearest relative;but should the case be of a very wanton nature, and the familyof the murdered individual have sufficient influence with thecommunity, reparation is enforced by general consent. Bloodfeuds are not permitted to last for an indefinite period, as

B


1 7


18 Tribes of the Hindoo Koosh.

amongst the Afghans, and after a time the parties are broughttogether and made to swear peace on the Koran. The crimeof murder is rare, and the readiness to spill blood on slightoccasions so noticeable among the Afghans is unknown. Nopublic measure can be carried out except by general agree-ment, the details being left for the Jushteros to arrange.

The communities in the lower part of Shinkari, being moreexposed to Afghan influence, and having been longer con-verted to Mahommedanism, have lost many of their character-istic customs; but the remoter valleys of Chilas, Gor, Darel,and in a lesser degree Tangir, are probably little changed fromwhat they were two hundred years ago. A very singularcustom exists in these valleys, by which the sexes are keptstrictly apart during the summer, from May till September.The custom is apparently very ancient, and any attempt toevade it is punished by fine; the old women of the familybeing specially charged with the responsibility of seeing thatthe rule is observed. Great difficulty is said to be expe-rienced in rearing children in Chilas. The great mortalityamong them is ascribed to the climate, but it is more pro-bably due to too close intermarriage.

Agriculture is left entirely to the women, with the excep-tion of ploughing, which demands more strength than theycan afford. In summer the men spin wool and attend to theirflocks on the mountain pastures; but in winter the duty ofcaring for the herds is relegated to the women.

Slavery is a recognised institution in all the Shinkarirepublics-a matter in which they contrast unfavourably withthe Afghans and Neemchas of the Indus Valley, among whomit is unknown. Prisoners taken in war, and the children bornof slave parents, form the servile class.

Reproduction by Permnmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh 18 1880

CHAPTER II.

GILGIT-HUNZA-NAGER-PONYAL.

C LOSE above Gor the traveller leaves Yaghestan andreaches Cashmere territory. On the left bank is the

extensive Astor Valley, of which so good a description hasalready been given by Mr. Drew. Twelve miles below thepoint at which the Indus, after a north-westerly course ofnearly 500 miles, turns between precipitous rocks abruptly tothe south, is Boonji, the name of which has been converted bythe Sikhs and Dogras into Bawanji. This was at one time aflourishing settlement, and is said to have contained eightforts, which would represent a population of between 2,000 and3,000 souls. Its prosperity began to decline under the in-fluence of the wars undertaken at the beginning of the presentcentury by the rulers of Yassin and Chitral, which finally ledto the Sikh occupation of Gilgit. In 1841 Boonji only con-tained 200 houses, and it was then finally ruined by thedisastrous flood, of which Mr. Drew gives so interestingand able an explanation. The water-courses, on which theprosperity of such alluvial spots entirely depends, were sweptaway, and the amount of labour and expense necessary fortheir repair are beyond the power of a small village commu-nity. The Cashmere Government has lately taken them inhand, with a view to encouraging the resettling of the place,which at present only contains a colony of convict horse-stealers and a small garrison.

Immediately opposite Boonji is the narrow but fertile SaiValley. Six miles further up, the Gilgit river falls into the Indus.The lower part of the valley of this river, nearly 40 miles inlength, forms the Gilgit district. Gilgit itself, situated 24 milesfrom the Indus, at an elevation of 4,890 feet, combines theadvantages of a good climate, a considerable extent of fertileland, and a central position, and appears from ancient timesto have been the seat of a succession of rulers who, to agreater or less degree, exercised authority over the surround-ing valleys and states.



The ancient name of the place was Sargin. Later, thename of Gilit was given to it, and this has been changed toGilgit by the Sikh and Dogra conquerors; but among theinhabitants it is still known as Gilit or Sargin-Gilit. Its iden-tity with the Gahalata of ancient Sanscrit literature has beensuggested.' A few remains still exist of ancient stone build-ings, apparently of the same description as the Martund andPandrethan temples in Cashmere. Their presence indicatesthat a considerable amount of wealth and scientific skill mustonce have existed in this remote valley, of which not even thetradition has survived.

The settled population of the Gilgit district, which is verymixed, amounts to about 4,500 persons. The languagespoken is Shina, though the Shins are numerically inferior tothe rest of the population. The Gilgit pronunciation ofShina is supposed to be more refined than the dialectsspoken in neighbouring valleys, but of late it has received alarge infusion of Cashmeri, Dogri, Hindustani, and Punjabiexpressions. The former rulers had the title of Ra, andthere is reason to suppose that they were at one time Hin-doos, but for the last five centuries and a half they have beenMahommedans. The names of the Hindoo Ras have beenlost, with the exception of the last of their number, Shiri Bud-dutt. Tradition relates that he was killed by a Mahommedanadventurer, who married his daughter and founded a newdynasty, since called Trakhan6, from a celebrated Ra namedTrakhan, who reigned about the commencement of thefourteenth century. The previous rulers, of whom ShiriBuddutt was the last, were called Shahreis. The presentRa of Gilgit, Alidad Khan, belongs properly to the rulingfamily of Nager, but was installed as representative of theTrakhand on account of his descent from that family throughhis mother, on the failure for the second time of direct maleheirs.

The population must have been at one time at least sixor seven times as numerous as it is at present. High on themountain sides up to an elevation of ioooo feet, whereverthe presence of water and the contour of the hill side permit,the ground is terraced and levelled, showing that it was oncecultivated; but many generations have passed since its culti-vation was abandoned. The period of greatest prosperitywas probably under the Shin Ras, whose rule seems to havebeen peaceable and settled. The whole population, from the

' McCrindle's Ancient India.


20


Gilgit-Hunza-Nager-Ponyal.

Ra to his poorest subject, lived entirely by agriculture.According to tradition, Shiri Buddutt's rule extended overChitral, Yassin, Tangir, Darel, Chilas, Gor, Astor, Hunza,Nager, and Haramosh, all of which were probably held by tri-butary princes of the same family. The first decline of pros-perity was due apparently to the introduction of Mahom-medanism, by which the Shin kingdom was broken up into anumber of small independent states, which, from that date,commenced to make periodical wars with one another; butthe final blow to the prosperity of the country was adminis-tered by the establishment of a warlike ruling race in Yassin,three centuries later.

A glance at the map will show that Gilgit is situated inthe centre of the most mountainous region of the Hima-layas. Nowhere else in the world, probably, is there to befound so great a number of deep valleys and lofty mountainsin so small a compass. Within a radius of 65 miles fromGilgit the survey maps show, amidst innumerable smallerpeaks, eleven varying from 18,ooo to 20,000 feet, seven from20,000 to 22,000 feet, six from 22,000 to 24,000 feet, andeight from 24,000 to 26,600 feet; while half of the tractthus included still remains to be surveyed. A rival to Everestand Kinchinjunga may yet be found among the mountains ofKaffiristan.

From Gilgit, mountain roads radiate into all the surround-ing valleys, and it is easy to see how favourable is its posi-tion for the establishment of the head-quarters of a confeder-acy of small states. The lofty mountains around it, thoughbarren and rocky at their bases, are covered with verdurehigher up; and everywhere above 7,000 feet are thick fineforests, grassy glades, deep glens, and running streams, ofwhich a view of the mountains from below gives little promise.Here the wild goat (C. Falconers) roams in great numbersalmost undisturbed, his chief foes being the snow ounce (F.Uncia), and the Nild dog (C. Rutilans), of which packs aresometimes seen. In winter, when forced down to lower groundby the snow, a few fall victims to village matchlocks; but thenumber thus slain is few, as the Dards are not keen hunters.Above the forest, where innumerable peaks tower up in theirpanoply of eternal snow and glacier, ibex (C., Sibirica) arefound in great numbers. The solitudes which they sharewith the red bear (U. Isabellinus) and the snow cock (T.Himalayanus) are rarely disturbed by the hunter's voice.On the lower and more barren hills, below the forest, are to


2 1



be found numerous flocks of the wild sheep (0. Vignei). Atan elevation of i1,000 feet, wild onions grow in great profu-sion, and to this fact the range is indebted for its Chinesename Tsungling. (The Onion Mountains.)

The principal difficulty in communication is caused bythe rivers, which in winter are shrunk to small dimensions,but in summer, fed by snow-fields and glaciers of enormousextent, become impassable torrents, bringing down tons ofsoil in their turbid waters. Many of the streams are rich ingold; especially those flowing from the great Rakiposh Moun-tain, and it is probable that a scientific search for mineralswould be well repaid. The natives believe that the gold isgenerated by the glaciers, because the greatest quantity isfound in the glacier mud, and there are traditions of small butrich veins of earth having been occasionally laid bare byearthquakes. Gold-washing is only practised in winter, andthen by none but the poorest and meanest of the population,though the quantity found even with the rude apparatusemployed is sometimes very remunerative. The gold itselfis of fair quality, the best being of twenty carats.

Nearly half way between Gilgit and the Indus is theBagrot Valley, which contains several flourishing villages,and is capable of supporting a populationof 2,000or3,000 souls.The Bagrot gold-washings are celebrated for the quantityand fine quality of the gold they yield, and the valley containsmany signs of mineral wealth. It was a favourite summerresort of the old Gilgit rulers, and was their last place ofrefuge when hard pressed by external enemies. The Bagrotpeople belong almost entirely to the Shin caste.

A mile below Gilgit itself the Hunza River joins that ofGilgit. Though fordable in winter, this is in summer a deepand rapid torrent more than a hundred yards in breadth, bring-ing down with it an enormous quantity of soil from the loftymountains it drains. Cashmere jurisdiction extends some 25miles up the valley to a point at which the river makes asudden bend from a westerly course to south-south-east.As generally happens where these abrupt changes of coursein a stream are found, the river here flows between perpendi-cular rocks, across the face of which none but the most expertcragsmen can find a path. On the occasion of my visit toHunza in 1876,1 suddenly found myself confronted with a moredifficult and dangerous piece of ground than I had ever tra-versed in a tolerably large experience of Himalayan sport.For nearly half a mile it was necessary to scramble over


2 2


* Gilgit-Hunsa-Nager-Ponyal.

rocky ledges, sometimes letting oneself down nearly to thewater's edge, theyi ascending 300 or 400 feet above the stream,holding on by corners of rock, working along rocky shelves3 or 4 inches wide, and round projecting knobs and cornerswhere no four-footed animal less agile than a wild goat couldfind a path.

Immediately above the bend of the river is the districtof Chaprot, consisting of the fort and village of that nameand three other villages. This has always been a fruitfulsource of contention among the rulers of the three states ofHunza, Nager, and Gilgit, between which it is situated, prin-cipally on account of the fort, which, according to local ideas,is impregnable. It is situated in the angle formed by thejunction of two streams, with high precipitous banks, and cantherefore only be approached from one side. It has belongedin turns to all three states, but at present is garrisoned byCashmere troops. Continuing up the valley to the eastward,at about 52 miles from Gilgit, the residences of the rulers ofthe two states of Hunza and Nager are reached, the riverforming the boundary between the wild two.

The view of the great Rakiposh Mountain from the northside is truly striking. From the water's edge it rises withouta break for 19,000 feet to its topmost peak, which is over25,000 feet above the sea-level. Its lofty sides, girdledwith dark pine forest and seamed with glaciers and mers-de-glace, some of which reach nearly down to the water'sedge, overlook numerous fertile settlements which are nour-ished by streams flowing from the great mountain. Abovethe forests extensive fields of snow sparkle and glitter in thesummer sun, while, overtopping all, great points of granite, onwhose steep sides the snow can scarce find a resting-place,give emphasis and unity to a scene not easily forgotten.

Above Hunza the course of the river, which rises in theHindoo Koosh, lies entirely in Hunza territory. The peopleof these two states, of whom so little is known, have beencounted as mere robber tribes, who have brought themselvesinto notice by their depredations on the caravans betweenYarkund and Leh. This is, however, scarcely a just estima-tion of them. They are of the same stock as the people ofYassin, Ponyal, and the majority of the people of Gilgit andthe neighbouring valleys. So far from being mere robbertribes, they are settled agricultural communities, living underrulers who boast of their long unbroken descent from princesof native blood. Hemmed in by lofty mountains, they are


23



proud of the independence they have always maintained, andthey probably present the spectacle of a race living underalmost the same conditions now as their forefathers did four-teen centuries ago. The rulers are called Thum, and theirfamilies are descended from twin brothers, Moghlot and Gir-kis, who lived about the end of the fifteenth century. GeneralCunningham makes the somewhat natural mistake of con-founding Girkis with Kirghiz, and suggests that the formerinhabitants of Hunza must have been Dards (?), who havesince been displaced by the nomads of the Pamir. Fromthis he goes on to argue that the rulers of Shigar must alsobe of Kirghiz blood; and following the same line of argumenthe states that the Astor district must once have belonged tothe Tibetan race, because the ruling family are Makpons.He also mentions the Gilgitis as a race of Dardo-Tibetans,for which assumption there is no adequate foundation.'

I have been told by a Nepaulese gentleman that Thumis a Chinese title, meaning Governor, and that it is usedin a reduplicated form Thum Thum, to signify a GovernorGeneral.' Its existence in these countries, where its originhas been completely lost sight of, is curious and must beextremely ancient.

The rulers of Nager, who are descended from the first-named of the two brothers, are called Moghlot6, the presentThum being Jaffer Zahid Khan. Though the smaller ofthe two states, Nager has the larger population, owing to thegreater amount of cultivable ground which it contains.The population is about io,ooo souls. The land wherecultivable is extremely fertile and bears exceptionably heavycrops, and the Nager streams are rich in gold. The countryis especially famous for its apricots, which are dried and export-ed to the Punjab in considerable quantities. Nearly oppositeHunza, the Myetsil River, a considerable stream, joins themain river from the south-west. The fort of Nager and theThum's house are on the southern side of this stream, about3 miles from the junction, at an elevation of 8,ooo feetabove the sea. Both sides of this valley belong to Nager,and it forms the eastern boundary of the state. At the headof it is the difficult and dangerous road over the Hispar Passinto the Shigar Valley, which is never used except in casesof necessity. When Cashmere authority was temporarily

I Cunningham's Ladakh, pages 27, 38, 58, 295.2 It is perhaps a corruption of the word Tung, which appears in many titles. The

Chinese Governor of Kashgharia is called Tsung Tung, and the officer who commandsthe troops is styled Tung-lung.


24


Gilgit-Hunsa-Nager-Ponyal.

expelled from Gilgit, between 1852 and 186o, communicationwith Nager was maintained by this road. In the prosperoustimes of the Shin rule, the Thums of Nager acknowledgedthe Ras of Gilgit as their feudal superiors, and traditionrelates that the villages of Nilt, Gulmit, Toll, and Pussunt,which now belong to Nager, were given as dowries todifferent Thums who married daughters of the Trakhand.At the time of the Sikh occupation of Gilgit a very closeconnection existed between the rulers of the two states ofGilgit and Nager. Between Hunza and Nager a great rivalry,which has frequently resulted in open hostility, has alwaysexisted, but they are generally ready to combine against anexternal foe. Though possessing a common origin, thepeople of Nager are distinguished for timidity and incapacityfor war, and no instance is recorded of their being victoriousover their rivals of Hunza, at whose hands they have sufferedmany disastrous defeats. The people of Nager are Shiahs,and slavery does not exist among them. Since 1868 Nagerhas been tributary to Cashmere, to which it makes an annualpayment of twenty-one tolas of gold and two baskets ofapricots.

Between the two states the river flows between perpendi-cular banks, 300 feet high and 6oo feet apart at the top.The banks can only be ascended in a few places, which arecarefully guarded.

Hunza, which comprises a considerable extent of terri-tory, has an agricultural population of about 6,ooo souls.North of the great range of peaks which bisects theprincipality from south-east to north-west the country opensout into rolling grass steppes, supporting a scattered pastoralpopulation. Here the great wild sheep (0. Poli) roams inlarge herds. This tract is known as Little Goohjal, to dis-tinguish it from Wakhan, which, south of the Hindoo Koosh,is known as Goohjal proper.

From the north-east the Shimshal stream, draining thevalley of that name, brings down a great volume of waterin summer, and effectually closes all access from the south,except to men on foot. The only direct route in summer tothe Shimshal Valley from the south, is by the high and diffi-cult Moork6n Pass, which is only open for two months inthe year. From the head of the Shimshal Valley a road, onlypassable for men on foot, leads to Koolanooldi in the Yar-kund Valley. It was by this road that attacks on the cara-vans were organised. Another route leads by a somewhat


25



difficult pass on to the Shimshal Pamir, from whence a roadgoes to Ujadbai in the Sirikol Valley. On this Pamir dwella number of Kirghiz, who pay tribute to the Thum of Hunza,and here the wild yak (P. grunniens) and the kyang(E. Hfemionus) find their most western limit. The Pamirappears to lie north-west and south-east. From its northside the Kara Kuchkar Pass leads to Raskum, once aflourishing settlement, situated on one of the many brancheswhich form the south-western source of the Yarkund River.Considerably further to the north-east are the two smallcommunities of Pakpooh and Shakshooh, situated on differenttributary streams. Pakpooh is said tD contain about 4,000and Shakshooh about 5,000 souls, and they are situatedrespectively at an elevation of about io,ooo and 9,000 feet.Both pay tribute to the ruler of Hunza. These curiouspeople, of whom very little is known, are of Aryan race, andare described as being of very fair and ruddy complexion.Their language is Chagatai Turki, but, like the Ghalchahtribes of Sirikol and the countries north of the Hindoo Kooshto the westward, many of them speak Persian also. Dr. Bellew,'who met some men of the tribe, speaks of them as being atall, very fair, and handsome race, of a purely Aryan physi-ognomy, and describes them as poorly clad, carrying match-locks, of timid and subdued demeanour, and very cautiousof giving any information regarding themselves. He men-tions that they spoke Turki to other people, but conversedamong themselves in a totally different language. He saysthat they are Mussulmans of the Shiah sect, like the Wakhisand Badakhshis,-that is, Maulais.

Nearly due north of Hunza is the small mountain stateof Sirikol. The rulers of the two states have ever main-tained a close friendship in spite of the mountains whichseparate them. From Girtchah in Goohjal, Tashkurgan isreached in eight days. Horses can only travel by the Kilikroute, which is longer than that by the Kirish Pass ; but theroad is excellent and open all the year to both horses andcamels. For about two months in summer the road byMisgar is impracticable for horses on account of the depthof the stream that has to be forded. The route by Riship-jerab and Derdee is then used, but men on foot can travelby Misgar at all times. Good roads also lead to Lungarand Kabr-i-Bosai in Wakhan territory.

In Wakhan, Sirikol, and Yarkund, the name of Kunjoot1 Bellew's Kashmir and Kashghar.


26



is given to Hunza, though this name is not in use among theinhabitants themselves, nor among any of the people dwellingsouth of the Hindoo Koosh. The name, according to thepronunciation of the inhabitants themselves, is more properlyHunzoo. In ancient times it was called Challaj Bultum, aname which has now fallen into disuse.

The ruling family of Hunza is called Ayesh6 (heavenly),from the following circumstance. The two states of Hunzaand Nager were formerly one, ruled by a branch of theShahreis, the ruling family of Gilgit, whose seat of governmentwas Nager. Tradition relates that Mayroo Khan, apparentlythe first Mahommedan Thum of Nager some 200 years afterthe introduction of the religion of Islamin to Gilgit, married adaughter of Trakhan of Gilgit, who bore him twin sons- namedMoghlot and Girkis. From the former the present rulingfamily of Nager is descended. The twins are said to haveshown hostility to one another from their birth. Their father,seeing this and unable to settle the question of succession,divided his state between them, giving to Girkis the north,and to Moghlot the south, bank of the river.

Age did not diminish their enmity, and Girkis, while outhunting, was one day killed by an adherent of Moghlot, anative of Haramosh, named Mogul Beg, who under pretenceof a quarrel with Moghlot took service with Girkis, and per-suading him to look up at some game on the cliff above him,drove an arrow into his throat. Girkis left only a daughter,who, according to the custom of the country, became Queenor Ganish of Hunza. Her first care was to avenge herfather's death. The tradition relates that having sworn to tearthe murderer's liver with her teeth, she carried out her vow tothe letter. Left without a chaperon, she was not long with-out getting into a scrape, as young ladies in similar circum-stances are apt to do. The young prince Kamal Khan ofNager, a younger son of Moghlot, crossed the river by night,serenaded her, and won her heart. Night after night thelovers met, unknown to the rest of the world, till serious con-sequences ensued; and one fine day it was announced inHunza that, though Providence had not yet provided theprincess with a husband, it had seen fit to bless her with ason. Morals in Hunza 'are not of the strictest even now, sothat few questions were asked, and the good people generallycontented themselves with beating their drums, dancing,and the usual festivities proper on the occasion of the birthof the prince Chiliss Khan. Kamal Khan seems to have


27



"behaved badly " all through, as the above story is concealedin Hunza under the fiction that a prince of Shighnan becamethe husband of the princess, but that his name being forgot-ten he is known only as Ayesho (Heaven-sent), from whichthe present ruling family of Hunza takes the name. Thepresent Thum of Hunza is Ghazan Khan.

The rivalry of the two brothers has been perpetuated tillthe present time, and has become almost an article of faithbetween the people, as well as the rulers, of the two states.The people of Hunza have a greater reputation for braverythan those of Nager, but they are not warlike in the sensethat the Afghans may be said to be so. Secure in the inac-cessibility of their country, they have preyed upon all theirneighbours without fear of retribution. At the time of theinsurrection of the seven Khojas in Yarkund in 1847, ShahGhazanfur Khan of Hunza rendered assistance to theChinese in overcoming the rebellion. In recognition of thisservice a jagheer was granted to him close to Yarkund, anda brass tablet inscribed with a record of the friendship ofHunza towards Pekin, and its reward was placed on thegates of the city. A fixed subsidy was paid by the Chineseto the Thum of Hunza, who in return gave a nominal alle-giance. Under these circumstances, the caravans betweenYarkund and Leh were regularly plundered in the valley ofthe Yarkund River near Koolanooldi by the Hunza people,whilst the Chinese authorities winked at a proceedingwhich they were unable to prevent or punish. The raidswere organised by the Thum, and looked upon as a rightconferred by the proximity of the caravan route. His agentsin Yarkund sent notice when a rich caravan was about tostart, and a party was at once despatched by mountainpaths known only -to themselves, to lie in wait for it. Besidesthe plunder carried off, young men were generally seized andsold into slavery, which caused Hunza to become the chiefplace of resort for slave-merchants from Badakhshan. Thelast exploit of the kind, and the most successful recorded,took place in 1865, when no less than 50 camels and 500ponies laden with merchandise were driven from Koolanooldito Hunza by way of Ujadbai without opposition. Kunjootieyes still glisten when they talk of that day, but the establish-ment of the firm rule of the Atalik in Kashghar put a stop tofuture proceedings of the kind. On the re-establishment ofChinese power in Kashghar in 1878, Ghazan Khan preferreda formal request to me that he might revive his ancient right


28



of " striking the road." The Nager people were never con-cerned in these raids.

With the former rulers of Gilgit the people of Hunzaseem to have lived on tolerably good terms, rendering thema nominal allegiance in the days of their prosperity, butasserting their independence as the later Trakhan6 Ras grewweak. The Sikh and Dogra governors found their mosttroublesome enemies in Hunza, against which country theynever gained a single success. Hunza raids against Gilgitvillages were incessant, till in revenge an expedition wasorganised in 1848 by Nuthoo Shah, the first Sikh governorof Gilgit. Falling into an ambuscade, Nuthoo Shah andKarim Khan, the Ra of Gilgit, were both slain, and their armydefeated with serious loss. In the beginning of 1865 asecond attempt was made in alliance with the ruler of Nager,whose lukewarmness or treachery caused the expedition tofail. In the succeeding year a third attempt was made, butthe Nager ruler's treachery was now evident, and while theHunza force looked on from across the river, a skirmish tookplace between the quondam allies, in which the Dogra gov-ernor was badly wounded. The unexpected defection of theirallies and the loss of their leader so disheartened the Dograsthat the whole force took to flight, and reached Gilgit withthe loss of only two men. Their artillery, which had been atfirst abandoned, was recovered by the presence of mind of oneof the Dogra officers, who, with a few men, preserved thesemblance of order in their retreat. The expedition havingbeen undertaken without permission from Jummoo, the gov-ernor was recalled and his proceedings ignored.

In 1869 the raids from Hunza were at last put an end toby the present Thum consenting to yield allegiance and paya yearly tribute of two horses, two hounds, and twenty ouncesof gold-dust, which has since been paid regularly.

The elevation of Hunza is 8,400 feet. It may be de-scribed as an elongated crescent with the points towards thesouth, formed by the hills receding from the river. At eachend is a strong torrent flowing from the glaciers on the peaks,which are just visible to the north. The cultivation extendsabout 7 miles in length by if in depth. This is terraceddown to the river, but in parts is broken and undulating. Itis divided into eight districts,-Naraydass, Assanabad, Door-kun, Hyderabad, Aliabad, Ganish, Baltit, and Altit. Eachdistrict has its own fort. Baltit is the Thum's residence.The ground is thickly wooded, and the whole eastern end is


29


Tribes of the Hndoo Koosh.30

covered with orchards of fruit trees. The cultivation is ex-tremely good, and fruit of all kinds grows in abundance.

Mahommedanism sits but loosely on the Hunza people,who make no secret of their preference for easy-going tenets.Though professing to be Maulais, they are disowned by theirown Pirs, who refuse to visit the country, and no contributionsare sent by them to their spiritual chief. They are greatwine-drinkers, and are reproached by their neighbours fortheir readiness to eat unorthodox food,' and for the immo-rality of their women. Firearms are scarce, and bows andarrows are still not quite obsolete.

The people of Hunza and Nager belong to the castecalled Yeshkun by the Shins, but amongst themselves knownas Boorish. They differ slightly in appearance, the Nagerpeople apparently showing an infusion of Tartar blood,derived, no doubt, from their Iskardo neighbours. The Hunzapeople, who are a somewhat taller race, have finer featuresand are distinguished for being more deliberate and lessvivacious in their actions. The language, called Boorishki orBoorishaski, is identical in both states; the Hunza pronun-ciation being rather more broad and drawling than that ofNager. This language was first published by Dr. Leitner.All their songs, however, are in Shina,-a language which issupposed to lend itself more readily to poetry,-and Shinasongs are sung by men who do not understand a word ofthat language.

Both Thums are still addressed as Soori, as a title ofrespect. This appears to be the same as Sri, an appellation ofLakshmi, the Hindoo goddess of wealth, commonly prefixed tothe names of Hindoo princes in India, to denote their honour andprosperity. The Thum's wives are styled "gdnish," which isalmost identical with the original Sanscrit word for mother,and their sons are called "gushpoor." In cutting the throatof an animal for food, the people of Hunza make a practiceof turning it towards the Thum's abode, even when manymiles distant, instead of in the orthodox direction of Mecca.

Every village, according to its size, possesses one or moreforts, sufficient to give shelter to the whole population. Theseare built of sun-dried bricks, with walls 15 feet high, and squaretowers at intervals of 20 yards. At night the whole popula-tion takes refuge within the walls. Similar forts exist in Gilgit,but under Cashmere rule they have fallen into disuse.

In Hunza there is a tradition preserved of the occurrenceI Animals not slaughtered according to the manner prescribed by Mahommedan law.


Gilgzt-Hunz-Nager-Ponya1.

at some remote period of a Mongol invasion, but no clueexists to the approximate date. It is said to have takenplace at a period before the separation of Hunza from Nager.In more recent times a prince of Nager is related to havevisited Cashmere to seek assistance from Shah Jehan, whichwas granted, and the prince thereby enabled to expel hisbrother and make himself master of the country. Berniermentions another prince from this neighbourhood, by nameBowali Khan, applying in a similar manner for assistance toShah Jehan. This prince appears to have belonged to thefamily of the rulers of Iskardo or Shigar.

During the rule of Ghazanfur Khan, the father of thepresent Thum of Hunza, Nager was temporarily forced togive allegiance to the Hunza ruler, who had secured theactive alliance of Suleiman Shah, of the Khushwaktdfamily.

Returning into the Gilgit Valley, i9 miles above Gilgit,the Ponyal District is reached. This stretches for some22 miles up to the Yassin frontier. Of old an appanage ofGilgit, Ponyal became in later times a bone of contentionbetween the rulers of Yassin and Gilgit, who each possessedit in turn for a time, till it finally came into the pos-session of Cashmere in 186o. Soomalik, whose name willbe found in the genealogy of the Gilgit Ras, is said to havegiven Ponyal as a dowry with his daughter to a prince ofChitral. At a later date it became an independent republicfor a time, till a certain Sh6t, a native of Darel, made himselfThum of Ponyal, but was shortly afterwards slain by ShahPershah, of the Khushwaktd family of Yassin, who establishedhis son Booroosh as ruler. The present Ra of Ponyal,Akbar Khan, is a descendant of Booroosh, his father havingbeen re-established and confirmed in his possession by theCashmere Government in return for services rendered in thewars which finally established the Dogra rule on the rightbank of the Indus. Cashmere troops garrison Ponyal, andgrave cases are under the jurisdiction of the Gilgit officials,but no revenue is paid either to Cashmere or to Akbar Khan,who receives in lieu a fixed subsidy from the Maharajah, inconsideration of which he is bound to maintain a certainnumber of men to guard the frontier posts in time of peace, andto render military service in war. But for this arrangement,Cashmere would hardly have been able to make good itsfooting west of the Indus, and its success in this matter maybe said to be entirely owing to the father of Akbar Khan.


31



Great enmity exists between the people of Ponyal and thoseof Yassin and Chitral.

The principal place in Ponyal is Cher,' which has beencorrupted into Sher by the Dogras. The people are, with fewexceptions, Yeshkun or Boorish, but the language spoken isShina. In religion they are mostly Maulais, a few Soonneesand Shiahs only being found amongst them. Ponyal con-tains about 2,000 inhabitants; the men are remarkable fortheir athletic figures. The soil, where cultivable at all, isfertile and yields two harvests in the year, but between thedifferent patches of cultivation long stretches of sandy plainintervene, while at certain places the rocks close in on theriver, which, for more than half the year, is an impassable tor-rent, so that the passage can be easily held by a few againstsuperior numbers. In unsettled times guards are posted atthese places to give the alarm by beacon fires.

At the western extremity of Ponyal is the fort and villageof Gahkuch, which is the residence of the Rao Afiat Khan, amember of the Boorooshi family, who ownsallegiance to Cash-mere and receives a yearly subsidy in consideration of hisholding this frontier post. Gahkuch is a place of some im-portance, as it commands the mouth of the Karoomber Valleyas well as upper part of the main valley.

Opposite Gahkuch, the Karoomber Valley and river, run-ning almost due south from the Hindoo Koosh, joins themain valley. Mr. Drew has described how this valley hasduring the last twenty years alternately belonged to Yassinand Gilgit. Nothing but extreme timidity or apathy canhave induced the Cashmere Durbar to abandon it, as men-tioned by Mr. Drew, for it is outside the natural boundary ofYassin, and could not have remained a portion of Yassinterritory had the slightest disposition been evinced to retainit by the Dogras. For 25 miles the valley is broad andopen, beyond that it contracts, and a road branches offpast the village of Ishkaman or Ishkoman to the foot of theDurkot Pass. Continuing up the valley, which bends to theeastward, the Hindoo Koosh is crossed into the Oxus Valleyby the Ishkoman Pass at a height of 12,000 feet. Formerlythis road was a favourite one, but owing to recent physicalchanges it has now fallen into disuse.

The Karoomber Valley, which contains the ruins of severallarge villages, now supports only 300 souls. The former in-habitants are said to have been exposed to constant forays

I Meaning " an impregnable rock."


32



from the Wakhis and Sirikolis, but the wars of the Yassinrulers since the beginning of the century have been the mostpowerful agent in depopulating the country. The securitygiven to inhabitants in one way has been accompanied bya fresh source of danger to them in another. More than oncethe glacier has temporarily dammed up the stream until suffi-cient water has accumulated to burst the barrier and carrydestruction to the valley below. At Eemit there is a hotmineral spring.

C

Reproduction by Permnmission of Buffalo & Erie County Public Library Buffalo, NY

3 3


CHAPTER III.

CASTES-ADMINISTRATION.

D R. LEITNER and Mr. Drew have already shown thatthe people of Gilgit and some of the adjacent valleys are

divided into castes, which are governed by strict laws as tointermarriage. The distribution of the different castes, asshown roughly in the following table, may help to give someclue to their different origins :-

Table showing Distribution of Castes.

Koli . . .Palus . . .Puttun and Seo .Doobeyr and Kan-

dia .Herbund, SazinTangir.DarelChilasGorAstorSaiGilgit

NagerHunza . . .Ponyal .Woorshigoom

Main valley abovePonyal to Chashi

Chitral Valley

Rono,Zundrd orHaraiyo.

NoneDo.Do.

Do.

Do.Do.Do.Do.Do.Do.Do.

6 per cent.

5None

2 percent.A few fami-

lies.

None

300 families

Shin.

941 per cent.50,go

30 ,,

6o25 ,,

50 ,,

10 ,,

30 ,,

35

20

530 ,,

None

55 per cent.

None

Boorish or Krammin,reshkun. Dom, Shoto,

and Ustad.

4 per cent.40

None

20 per cent.

325 ,,50 ,16 ,,30 ,,

786555

6oSo55 ,,Greater partof the popu-lation.

30 per cent.

None

11 per cent.1010

50 ,,

3315 ,,

25 ,,

345

1254

15

1513 ,

A few fami-lies.

15 percent.

200 families

Remarks.

Exclusive of Neem-Schas, but includingunder the head ofShins, Chiliss, Ga-bars, Mahrous, and

.,Baterwaliks.

Exclusive of Pa.thans and Goojurs.

Exclusive of Cash-meris and recentimmigrants.

Exclusive of the rulingclass.

Exclusive of the regu-lar population ofChitral.

At the risk of going over some ground that has already beentraversed, a few remarks concerning them may not be out ofplace.

The most honoured caste is that of the Ronos, who ranknext to the ruling family in every country in which they


Castes-Adminisratzon. 35

are found. The Wuzeers are generally, though not always,chosen from among the Rono families. They exist in smallnumbers in Nager, Gilgit, and Ponyal, gradually increasing innumbers as one travels westward through Yassin, Mastooch,and Chitral, in which places there are said to be altogetherover 300 families. In Nager and Yassin they call them-selves Hara and Haraiyo,' and in Chitral Zundra, but theyclaim to be all of the same stock. Some exist in Wakhanand Sirikol, where they are called Khaibar-khatar; and inShighnan, where they are called Gaibalik-khatar. Whereverthey exist they are held in great respect. They have twoprincipal traditions concerning their origin, both of which maycontain a germ of truth. One is that they are descended fromthree brothers, Zoon, Rono, and Harai, the sons of a certainSoomalik who ruled in Mastoocb before the establishment ofthe Shahreis line. The other is that they are of Arab blood,and descended from Mahommed Hanifa, the son of Ali, theProphet's son-in-law. Their small numbers, general distribu-tion, and the universal estimation in which they are held, areevidence in favour of the first assertion, and it is possible thatthey may be descended from Arabs who settled in the upperpart of the Chitral Valley at the time of the Arab conquest ofBadakhshan, at the end of the seventh century. A claim toArab descent is, however, very common among many sectionsof the inhabitants of these valleys, but it seems to rest on noreal foundation. According to another version they cameoriginally from Rajauri, near Poonch, and are descended fromthree brothers, Sirung, Sooroong, and Kunger Piitool.

In appearance they are generally taller than the otherinhabitants of the country, with rather high cheek bones, ovalfaces not thickly bearded, and fairly developed features. Someof them resemble in feature high-class Rajpoots. The esteemin which they are held is proved by the fact that they are ableto give their daughters in marriage to the ruling families, andchildren born of such marriages are qualified to succeed to allthe honours of the father's family, and intermarry with otherruling families. They also give daughters in marriage toSyuds, of whom there are a few scattered about the country,but not to the inferior castes. They, however, take daughtersin marriage from both Shins and Yeshkuns. Children born ofthese unions rank as Ronos, and, if daughters, can, as abovestated, intermarry with ruling families. The Zundrd of Chitraldo not refuse their daughters to the Afghans of Dir. Excep-

1 This name recalls the Haroyu of the Zendavesta.



tional cases exist of Rono women being given to Shins andYeshkuns when through immoral behaviour they cannot pro-cure husbands of their own class. Rulers of Dard statesgive their daughters born of slaves or concubines to Ronos,but not those born of lawful wives.

Next to the Ronos, in order of consideration, come theShins, who do not form the majority of the population any-where except in Gor, Chilas, Tangir, the Indus Valley belowSazin, and the upper part of the Gilgit Valley above Ponyal,and are not found at all in the higher and less fertile parts, tillone gets further up the Indus Valley beyond Haramosh.Although numerically inferior, they have established theirlanguage to the exclusion of others wherever they havepenetrated, and there can be little doubt that they representan alien race who at some time established themselves in thecountry by conquest. Amongst the many dialects of Shinanow spoken, that of Gilgit, which was the seat of Shin rule,is still considered the most refined, but it is much mixed withBoorishki, and of late with Cashmeri owing to an immigra-tion of Cashmeris which took place about a hundred yearsago, at the same time as the formation of the Cashmericolony in the Hodar Valley.

Shins give their daughters to Ronos and Syuds, but can-not marry the daughters of Ronos or Syuds in return. Inthe same way they marry Yeshkun women, but do not givetheir daughters to Yeshkuns in return. In the lower part ofthe Indus Valley they give daughters to the Neemchas.Owing to this system of mixed marriages they are, as Mr.Drew has pointed out, very far from being a pure race, andit is difficult to fix on any typical personal characteristics.The Shins of the Indus Valley below Sazin are small clean-limbed men, with dark complexion and eyes, and sharp fea-tures, of a type not uncommon in North-Western India.Above Sazin and about Gilgit they are of somewhat lightercomplexion, but they do not show any marked type of feature.

There is a rare type, which I have only noticed amongShins, which may be characteristic of the race. These aresmall slight men, with thin sharp features, prominent nosesand narrow chins. Mr. Drew also notices this type as pre-vailing in the side valleys of the Indus near Rondu andIskardo. I am inclined to think, however, that the true Shintype is only to be found in the Indus Valley below Sazin, andthat this small narrow-chinned race are merely a deterioratedtype produced by long intermarriage within narrow limits,


36


Castes-Administration. 37

Though their traditions as a separate race have longpassed away, the Shins still look on themselves as thearistocracy of the country, and claim to be of a more honour-able caste than others, without being able to show anyfoundation for this claim. A Shin considers it a disgrace tohave to carry a load, and regards hunting and agriculture asthe only honourable pursuits for a man. They are strictlyconfined to the Indus Valley and its affluents.

The Shins who are found in Baltistan do not, however,arrogate to themselves any superiority over their Tartarneighbours. On the contrary, the position they occupy to-wards the Tartars is similar to that of the Yeshkuns in Gilgittowards themselves. They are called by the Tartars, con-temptuously, " Brokpas," or highlanders, from their cultivatingthe highest-that is, the least fertile-ground. The Baltishabitually mention this fact when speaking of the Brokpas orDards of the Iskardo district, but do not try to accountfor it.

This, together with the difference of estimation in whichthe Shins are held in Gilgit and Iskardo, gives a valuableclue to changes which have taken place among the differentraces. It is evident that in Baltistan the Tartars, and not theBrokpas, are the last-comers.

As already mentioned, the part of the Indus Valley frombelow Gor to the Afghan limits near Ghorband is calledShinkari, and it is in the lower part of this that the purestShin community is now probably to be found; but the nameof Shinkari, which still exists in Pukli, where the populationis now entirely Afghan, perhaps indicates that the originalhome of the Shins was in that valley.

The most remarkable peculiarity of the Shins is their feel-ing with regard to the cow, to which Mr. Drew has alreadydirected attention. In spite of their conversion to Mahom-medanism, the feeling is still maintained in Nager, Gilgit,Astor, and the Indus Valley above Boonji. In the IndusValley below Astor the feeling has died out, but in theplaces mentioned, orthodox Shins will not eat beef, drinkcow's milk, or touch a vessel containing it. A sucking calf,or any portion of a dead animal, is especially unclean, sothat purification is necessary if even the garments shouldchance to touch them. It is not uncommon for a Shin tomake over his cow and calf to a Yeshkun neighbour, to be re-stored to him when the calf is weaned. Shins also regard thedomestic fowl as unclean, and in districts chiefly inhabited



by them, not a single fowl is to be seen. These peculiaritiesare strictly confined to the Shin caste, and, together withother customs which will come under notice presently, affordgood grounds for supposing that they were a race of Hindooswho came from the south, and, pressing up the Indus Valley,established a Hindoo state in these remote regions under thecrest of the Hindoo Koosh.

The next in order and the most numerous caste are theYeshkuns, who form the entire population of Hunza, Nager,and Ponyal, and nearly all the population of Yassin, besidesbeing numerically superior in Gilgit, Sai, Darel, and Astor.In Hunza and Nager they do not call themselves Yeshkun,but Boorish; and in Yassin, Woorshik and Boorisho. The lan-guage spoken, in slightly varying dialects, in these three statesis known as Boorishki, Boorishaski, or Woorishki. The term" Khajoona," applied by the Gilgitis to the language as spokenin Nager, is never used in that country, and the old name alsolingers in Yassin, which is still known as Woorshigoom.This language, of which an account is given in Appendix A,differs markedly from all languages in the neighbouring val-leys. It has, I believe, been pronounced on good authorityto belong to the Turanian family of languages.

In the colder climate of Hunza and Yassin, the people ofthis caste have ruddy complexions, and fair and even redhair is not uncommon. The Boorish of Nager show a some-what different type. Many of them are short, thick-set men,with prominent cheek-bones, thick features, and thin beards.These characteristics, joined to their unwarlike nature, areprobably due to an infusion of Tartar blood from Iskardo,gained during the time that Nager was subject to the Mak-pon ruler of Iskardo. If the Boorish are originally of Turanianorigin, they have received at some time so large an infusionof Aryan blood as to have almost entirely swamped theiroriginal characteristics. Mr. Drew points out that the re-strictions on their intermarriage with the Shins makes themthe purer race of the two, and though these restrictions arenot always closely observed, the Yeshkuns of Hunza andNager would have little opportunity for profiting by their non-observance, so that their dash of Aryan blood must havebeen obtained before the appearance of the Shins. Theredoes not appear to be any good foundation for Dr. Leitner'ssuggestion that the Yeshkuns are probably the product ofintermarriage between the Shins and some aboriginal race.Considerable rivalry exists between the Shins and Yeshkuns,


38


Castes-Administraion. 39

even in villages where they have lived side by side forgenerations.

Living among them, in varying numbers, are Syuds,Krammins, Doms, Shotos, and Goojurs. All of these occupyan inferior position except the Syuds, who relate that theyfirst settled in the country in the time of Tamerlane. Theyare treated with the highest respect, and receive in marriagedaughters from the ruling families, but without reciprocity, fora Syud's daughter is given only to a Syud. There are nonein Hunza, but elsewhere they are scattered through thecountry in small numbers. There is seldom more than oneSyud's house in each village.

The Krammins, who are millers and potters, are mostnumerous in Darel, and do not exist in Hunza or Nager.They do not intermarry with any other caste. Their nameis probably derived from the Persian kamin, " mean," thoughMr. Shaw, in his paper on " Stray Aryans in Thibet," suggeststhat the name is derived from krum, "work."

The Doms, who are musicians, blacksmiths, and leather-workers, are most numerous in Yassin, Nager, and Chilas, inwhich latter place they form a sixth of the population.

In Nager there is a caste called Shoto, which exists no-where else; they work in leather, and rank below the Doms,who take daughters from them without giving in return.

Like the low caste of men of India, the men belonging tothese inferior castes are of very dark complexion, coarsefeatures, and inferior physique. Mr. Drew regards them asakin to the low castes of the Punjab, and accounts for theirpresence in these countries by suggesting that they areremnants of a pre-Aryan aboriginal race, who represent theearliest inhabitants of these valleys. I am more inclined tothink that, like the Shins, they have come from the southto settle in these valleys. It is possible that they accom-panied the Shins, or they may have followed them, graduallyspreading under the protection of the Shin rule. Theirstatus is only consistent with the existence of the Hindooreligion, which I believe to have been introduced by theShins, and it is worthy of notice that they are not found inthe upper part of the Chitral Valley.

In Gilgit itself there are a great number of Cashmeris,or, as they are called, Kashiroos, whose forefathers settled inthe place in the time of Ahmed Shah Abdali, about 1760 A.D.They now form the largest section of the population, andthe shrewdness which forms so distinctive a part of the


Tribes of the Hindoo Koosh.40

character of the ordinary Cashmeri, has suffered little bytransplanting. Some are said to have penetrated intoChitral, where they have since become merged in the re-gular population. Those in Gilgit are weavers and carpenters,and are regarded with some contempt both by Shins andYeshkuns.

Their distinctive castes are Meer, Sheikh, Paiyr, Lon,Suniyar (goldsmiths), Dar, Rawut, But, and Tatchon (car-penters); all of which castes are also found in Cashmere.They are all tillers of the soil, and the trades at which theywork occasionally, such as weaving, are irrespective of caste,with the exception of the goldsmiths and carpenters. Theyintermarry without restriction among themselves, except theTatchon, who give daughters to the other castes, but do notreceive from them in return. They occasionally give daugh-ters to Shins and Yeshkuns without reciprocity. With theKrammins and Doms they do not marry at all. In spite ofthe small estimation in which they are held, they form themost thriving and energetic part of the population, while atthe same time they have lost some of the worst characteris-tics of true Cashmeris.

In the valleys south of Gilgit, the Goojurs pasture theircattle on the high lands, not mixing with the people of thecountry in any way. In Tangir and Darel they are foundin great numbers, and they count their herds by thou-sands. They attach themselves to no locality, though per-haps for a generation the same men frequent one pasture-ground, building rude hovels and making a poor pretence atcultivating small patches of ground; but a very small excuseseems to be sufficient to drive them, with their herds, insearch of fresh pastures. A great number inhabit the upperpart of the Dir and Swat Valleys, and a few have found theirway into the Gilgit Valley. They all speak the dialect ofPunjabi, peculiar to their caste. Like the Syuds, they mustrank as a class rather than as a caste.

Vigne, speaking of the existence of caste in Baltistan,remarks that it may perhaps be considered as a proof of theHindoo origin of the natives of that country. Though theBaltis have undoubtedly a considerable amount of Aryanblood in their veins, they must be classed as a Mongolianrace; but the existence of a caste system among them, whichwill be mentioned further on, must be ascribed to Dard, ormore particularly to Shin, influence; for it is to be noted thatthe caste distinctions above mentioned are only found in


Castes-A dmin istration.

their strictly Hindoo form where the Shin element exists amongthe population. The class distinctions existing in Chitralare of a totally different nature, and the whole evidenceseems to mark the Shins as having been a Brahminical race,who succeeded in imposing their language, and to a greatextent their customs, on races to which they were numericallyinferior.

The system of administration which existed under the oldShin rulers is still maintained by the Cashmere Governmentwith slight modifications. The revenues of the Ra werederived as follows: From the land, a tax called " Koodkool"was paid on every crop, in kind, according to the quality ofthe land, which was regularly and apparently not heavilyassessed. A pastoral tax of a sheep or goat, called " Ganonimari," was paid by each household every alternate year.This might be commuted at the will of the payer for thesum of two shillings yearly. A tax called " Nyoori shairi,"of four shillings a year, was paid by each water-mill, whichwas, however, exempted from payment the first year afterconstruction. For washing gold-dust, in which a considerablenumber of people in certain villages find employment duringthe winter, a fixed tax of fifty-five pounds sterling, called" Ra-i-dillki," was paid yearly. In the autumn a grape tax,called " Jachai toni, " was levied in kind on every vine accord-ing to its size; and when the wine-making began, a certainnumber of measures of grape juice, called " R6khoo," werealso paid to the Ra. A money tax of sixteen shillings, called" Gard toloo," was levied on each marriage, for which thebridegroom was liable. Every weaver's house furnished eightyards of cotton cloth to the Ra, which was called " BuyetchopAtchi." Silk also, which was produced by nearly everyhousehold, paid a tax called " Chooshi purtai," which consist-ed of as many cocoons as the Charboo could grasp in onehand, out of the heap collected by each family. Four villages,in which silk was not produced, paid a commutation of onefat sheep, valued at eight shillings, which was called " Choo-shi ma.ri," per village.

Besides these, a curious tax, called " Cha ettd god," waspaid by the villages of Burmess, Khomer, and Naupoor only,which consisted of all the milk and butter produced by onecow from each house in those villages between the Ganoniand Chili festivals,-that is, from the middle of May to the endof October. These three villages also gave the Ra onesmall kid yearly from each house. This impost was called


41



" Cheloo." No reason is assigned for the origin of thesepeculiar taxes, which are said to have been instituted byQueen Jowari. No Shin ruler would have received cow'smilk. Another local tax, called " Satagi," was paid by thevillage of Bagrot. This originated in a visit paid byHabbi Khan when a boy, during the reign of his mother

Jowari, on which occasion the village community made hima grant of a piece of land. It was, however, found inconvenientto cultivate it under the same system as the other crownlands, so it was, shortly afterwards, resumed by the village,on an agreement to pay a tax of thirteen taraks of wheat,equal to five and a half quarters, yearly.

Every trader who entered the country paid a duty,"Masool," of one roll of cloth out of each load, or two percent. of live-stock, or the equivalent in other goods. At thetime of sheep-slaughtering at the winter solstice, one hindquarter was furnished by each house, out of which a certainnumber went to each of the minor officials, and the head andhind quarters of all game killed was the perquisite of the Ra.

Money payments were made in gold-dust, which is stilllargely used as a circulating medium. An amount of thevalue of eight shillings is called " Baghaloo."

The Yerfah, or Ra's steward, was responsible for the col-lection of the land revenue; but special men called " Burro"were appointed to collect the other dues.

In addition to these sources of revenue, the Ra ownedtracts of land in each of the larger villages, the cultivation ofwhich was managed by the Yerfah. In each of the villagesa certain number of families called " Wairetch6 " were re-sponsible for the ploughing, sowing, and irrigation of the Ra'slands under the management of the Yerfah, in return forwhich they were exempt from all other payments. The har-vesting and winnowing were done by the whole village, whocombined on certain days for the purpose. The " Wair~tch& "of Gilgit, who numbered twenty families as against six orseven in other villages, were also bound to furnish a load ofwood from each family daily during the winter, for the use ofthe Ra's household, and one load of torchwood a year. Cer-tain families in Gilgit also held the hereditary office of cooksto the Ra, for which they were exempt from all taxes. Thereare still four families who claim that their ancestors cookedfor Shiri Buddutt, and who take no part in the Talenifestival, which celebrates his death, but shut themselves upin their houses, and regard it as a time of mourning. These


42


Castes -Administration. 43

are apart from several other families of hereditary cooks tothe later rulers, who still render service to the present Ra ofGilgit.

The country was divided into districts, for each of whicha Wuzeer was responsible. Wuzeers were obliged to be ofgood family, and are still chosen only from the three principalcastes, viz., Rono, Shin, or Yeshkun. The office was nothereditary, but was held for life. On the appointment of aWuzeer, three pieces of land were taken from among thepeasants' holdings, and assigned to him in addition to hisown family possessions. Four families were appointed tomanage the whole cultivation of his land and furnish himwith one household servant, in return for which they wereexempt from all dues of personal service to the Ra. TheWuzeer was responsible for the peace and welfare of his dis-trict, and for leading the men of it in war. When the popu-lation was called to arms, the Wuzeer had the right of releas-ing one man in each fortified village from military service, inreturn for which he received from the man so released two" baghaloos " of gold-dust on the return of the army. If, how-ever, the expedition returned without having fought, only halfthe fee was paid. On the occasion of a marriage taking place,a cake of leavened bread was sent to the Wuzeer of the dis-trict by the father of the bride.

In each village was a " Tarangfah " appointed by the Ra,who acted under the orders of the Wuzeer within his ownlimits. In time of war he had the right to release three menof his village from military service, from whom he received thesame dues as the Wuzeer. He also received a fee of threeshillings on each marriage taking place in his village, and hadthree families assigned to him for service, who were ex-empt from all other tax or service. He further received six-teen yards of cotton cloth yearly from the village weavers,and was especially charged with the management and preserv-ation of the irrigation arrangements.

The dues paid to all officials are called " Luspik."Next in rank to the Tarangfah, but with totally different

duties, came the Yerfah, who had charge of all the privatelands of the Ra, to whom he filled the office of steward. Hewas responsible for everything connected with the cultiva-tion of the Ra's lands in each district, and received sixkharwars of grain out of each crop. As luspik, fourfamilies in Gilgit, and one in each outlying village in whichthe Ra owned land, were assigned to him, whose duty it was



to furnish him each with a yoke of oxen for ploughinghis own lands. This service he could commute if he pleasedfor one baghaloo of gold for each yoke of oxen. He wasalso responsible for the collection of the " Koodkool " tax,but no authority could be exercised over him by the Wuzeersor Tarangfahs.

Next to the Tarangfah among the district officials was theCharboo, who acted as an assistant to the Tarangfah ineach village. His luspik consisted in exemption from alltaxes, and two of the ruler's fees on marriage a year; it beingpart of his duty to collect the " Gard toloo " tax. He alsoreceived a certain amount of the meat tribute. To help himin his work he was allowed four men called " Zeytoo," whoonly served for a year as peons to the Charboo, and werepaid by an impost of 12 lbs. of grain from each house, whichwas divided among them.

Dr. Leitner suggests that these names of officials are ofTartar origin. None of them now exist in Baltistan exceptWuzeer and Trangpah (Tarangfah). If it be the case thatthey are originally Tartar titles, it may be taken as a proof ofthe influence which the Iskardo rulers once exercised inDardistan.

Justice was administered by the Wuzeers in their owndistricts. Cases which principally arose out of disputes aboutland were generally settled by a fine of cattle, sheep, orgold-dust. Any case involving a larger fine than one bagha-loo of gold-dust was heard by the Ra. Serious crimes, suchas murder or treason, were punished by the destruction ofthe whole family of the offender. His house was razed tothe ground, and his relations reduced to slavery, and soldor distributed according to the will of the Ra.

The dues above mentioned are still paid, some of themto the Cashmere Government, and some to the present Raof Gilgit.

The same system exists in Hunza and Nager, and insome respects in Wakhan. The following measures are incommon use; in some cases they differ only in name, inothers they differ slightly in amount .

Dry measure.

i haiy = 21lbs. English6 haiy = 1 kot .Shina.i heejootee = 3 double handfuls, about 2 lbs. .8 heejootee = i heechok . Boorish.


44


Castes-A dministra lion. 45

Gold-dust measure.2 surkhoo = i rut.2 ruts = i baghaloo (Shina), or Khur (Boorish).2 baghaloo = i toloo (Shina), or Bai (Boorish).

The hollow formed between the thumb and the back of the hand, placedpalm downwards with the fingers extended, was the old measure of a Ba-ghaloo.

Land measure.

i chookili = the amount it takes 6 kots of wheat to sow.2 chookili = i chooni.2 chooni i makhmi.

Long measure.

A span is called Ditt (Shina), or Tishti (Boorish).z spans i hutt (Shina), or khash (Boorish).


CHAPTER IV.

BALTISTAN-THE BROKPAS.

A SURVEY of the Dard tribes of the Indus Valley wouldnot be complete without a brief excursion into Baltistan.

Returning to the Indus Valley, the small district of Hara-mosh above Boonji calls for little remark. The inhabitants areprincipally Yeshkuns, and speak the Gilgiti dialect of Shina.Above Haramosh a complete change takes place in thepopulation, which thence upwards is almost entirely Balti,-that is, of Tartar blood,-and the language spoken is a dialectof Thibetan. Dwelling among the Baltis, in small numbersin the Rondu and Iskardo districts, and in a larger proportionin Khurmang and Himbaps,' are, as is shown in the accom-panying table, Shins, Yeshkuns, and Doms who speak Shina.

Rono. Shin (Rom). Yeshkun. Dom. Balti.

Haramosh . . . None 8 per cent. 84 per cent. 8 per cent. None.

Rondu . . . . None ,, 12 ,, 5 85*5percent.

Iskardo . . . None 6*5 , ,, A few houses 92 ,

Khurmang. . . . None 23 ,, 12 ,, 5 per cent. 60 ,,

Himbaps . . . None 52 ,, 13 ,, I ,> 34 ,

But it must be noted that the dialect of Shina spoken inRondul and Iskardo is the Astori, while in the Khurmangand Himbaps districts that of Chilas-Darel is in use. Thesepeople hold a position in the community inferior to that ofthe Baltis, who call them Brokpas, " highlanders," from thecircumstance of their cultivating the higher and less fertileground in the lateral valleys and on the mountain sides, whilethe lower-that is, the best-ground is in the hands of Baltis.Mr. Drew, who overlooked this fact, accounts for the name

1 The district drained by the Shingo River is included in the Khurmang district,and is chiefly inhabited by Brokpas. Himbaps is the name given by the Baltis to theDras district, which by the Brokpas is called Hoomuss.

2 The village of Doro is the only one in the Rondu district in which the Gilgitdialect of Shina is spoken.


Baltistan-The Brokpas.

and their presence in Baltistan by suggesting that they cameover the passes from Nager and settled among the Baltis ;'but there are no Shins in Nager, nor is the Shina languagespoken there. The account given of themselves by the Brok-pas is no doubt the true one. About the beginning or middleof the seventeenth century the Makpon' ruler of Iskardo wasAhmed Shah, who had four sons. The eldest of thesesucceeded him as Prince of Iskardo, and by the aid of hisbrothers subdued the country to the westward as far as Chitral.The three younger brothers were eventually established inKhurmang, Rondu, and Astor, and founded the families whichruled in those places with more or less independence till theconquest of the country by the Dogras. The Brokpas saythat in the course of the different warlike expeditions of thefour brothers, they were carried off from their own countries,Astor and Chilas, and forcibly settled in the places in which wenow find them. This is borne out, not only by different dialectsof Shina spoken among them, but by the fact that no Brokpasare to be found in Shigar and Khapalor, the princes of whichplaces do not belong to the Makpon family. Had they foundtheir way into Baltistan by the route suggested by Mr. Drew,Shigar is the district in which they would now be mostnumerous.

Towards the Brokpas the Baltis occupy the same positionof a superior and privileged class, as the Shins occupy towardsthe Yeshkuns elsewhere. Notwithstanding their inferior posi-tion, the Brokpas maintain their caste system among them-selves. The distinctive term of Shin is rarely used, probablyon account of the terms Shine and Shinalok being appliedindiscriminately to all classes of Brokpas by the Baltis. Thename by which the Shins of Baltistan prefer to call themselvesis Rom, which must not cause them to be confused with theRono caste previously mentioned. They acknowledge them-selves to belong to the Shin caste of Gilgit, Astor, &c., butdivide themselves into four sub-castes-

i. Sharsing, 3. Doro,2. Gaboor, 4. Yoodey,

-who intermarry freely and are in all respects equal amongstthemselves. This probably represents a state of things whichonce existed in the Shin countries further west. It is perhapsworth noting that the term Rom is the one applied to them-

I Drew's 5ummoo and Cashmere, page 433.2 Makpon is the family name of the princes of Iskardo, Rondu, Astor, and Khur-

mang.


47



selves by our English gipsies; it would be curious if anyconnection could be traced between them and the Shins.

The Roms refuse to intermarry with the Yeshkuns, who,in Khurmang and Himbaps, are also called Broosha. Thisis almost the same name as that by which the Yeshkun castestill call themselves, as already mentioned, in Hunza andNager.

Greatly as the Baltis differ in physical appearance fromthe Dards, they differ equally from their brethren the LadakhTartars. Mr. Drew notices this, and ascribes their thickerbeards, better-cut features, and taller stature, to the fact oftheir being Mahommedans and to climatic influences.' But adifference of religion could scarcely produce such physicalchanges, and modifications of feature caused by the influenceof local circumstances must require a great number of gene-rations to show any marked result. The difference is un-doubtedly due to their having been Aryanised by a mixture ofDard blood. It requires but a very superficial observation tosee that the Baltis are a mixed race possessing no distinctivetype of their own. I have seen Baltis who in personal appear-ance could not be distinguished from Dards, while others onlyre4uire a pigtail and a sheepskin coat to pass for Ladakhis,and Mr. Drew has remarked the same fact :-

"In one or two higher valleys of Baltistan I have noticed a differ-ence in the people, as compared with the ordinary Balti, which mayperhaps be due to some admixture of Dard blood, although the factis not noticed or known by the people themselves. Thus, at Pakora inBraldu, the men were much better-looking than the ordinary Baltis; theyhad well-shaped features and a manly bearing. I noted this at atime when I knew less about the Dards than afterwards; now it seemsto me likely that some of that race came over the difficult passes fromNager and made a settlement among the Baltis. Again, in the TurmikValley many villagers have a high and broad forehead and hooked nose,though they call themselves Balti. I have little doubt that here, too, isDard blood, the immigrating Dards having become absorbed into thecommunity of Baltis, but still making a mark." 2

The Baltis of Shigar generally, and the higher classes ofBaltis everywhere, show the greatest amount of Aryan bloodin their features. Cunningham says the Shigar Baltis showthe greatest amount of Kirghiz blood, and are much shorterthan those of Iskardo: he was probably referring to the peopleof the upper part of the Shigar Valley, who show less Aryanblood than their neighbours. Strongly-marked Dard featuresamong the Baltis are invariably coupled with inferior muscular

1 Drew's Yummoo and Cashmere, page 356. 2 Ibid, page 433.


48


Baltistan-The Brokpas.

development-a point in which the ordinary Ladakh Tartar -will compare favourably with any race.

I quite agree with Mr. Drew as to the means by whichthe Baltistan Tartars have improved their not very classicalfeatures, but I should strongly doubt Shin immigrants inter-marrying willingly with them; considering the caste prejudiceswhich still exist among the Shins further west, they are notlikely to have consented to free intermarriage till they hadbeen reduced to the position of a conquered race.

The actual facts tend to show that at some period a waveof Tartar conquest flowed down the Indus Valley from theeastward, absorbing an Aryan race who were the prior occu-pants, and was not checked till it reached Rondu. Both inIskardo and Rondu the tradition survives that the formerinhabitants of the country were Dards, or, as the Baltis callthem, " Bloyil," the name they now apply to the people ofGilgit, Astor, &c. It is said that when the Makpons first cameto Baltistan the country was under Bloyil rulers; but thatTartars had already begun to settle there. The Brokpas areuniversally recognised as recent arrivals, and not as thedescendants of the former inhabitants. The result of thismixture of Aryan and Mongolian blood is decidedly good.Without losing the patient, industrious habits of the Tartar,the Balti has acquired a keener intelligence and a more enter-prising spirit,' which qualities, though latent in the Dard, areof little benefit to him owing to his want of energy and dislikeof steady work.

No more flourishing community is to be found in theNorth-Western Himalayas than that of Baltistan. Whereverthere is water, the hill sides are terraced and cultivated withthe greatest care, but the increasing population is overflowingits limits, and bids fair, under the protection of Cashmere rule, toextend itself into districts hitherto considered exclusively Dard.

Intermarriage between the Brokpas and Baltis, thoughpractised, is not common. The children are called accordingto the father's race, but the two races live alongside eachother with little intermixing. Nevertheless it is evident thatthe Baltis have at some time been strongly influenced by Dardcustoms. It is not my intention to enter into any detailedaccount of the Baltis, but a brief acquaintance with them issufficient to show that they are far more deeply imbued withDard customs than casual intermarriage with the presentBrokpas would account for.

1 Drew's fummoo and Cashmere, pages 357-8.

D


49



Amongst other peculiarities, they have adopted caste dis-tinctions which are unknown among Ladakh Tartars. TheBalti castes are-

i. Wuzeer. 4. Plamopa.2. Riboo Trakchos. 5. Mon.3. Shali Trakchos.

The Wuzeer caste is again divided into twelve sub-castes,who intermarry on equal terms. They are-

i. Wullipa. 7. Boropa.2. Aphatpa. 8. Shagirpa.3. Yoostrumpa. 9. Mooradpa.4. Kanapa. i0. Shatoosenpa.5. Isgownpapa. ii. Guchapa.6. Koorsoopa. iz. Chukutpa.

As mentioned by Mr. Drew, the Wuzeer caste shows thelargest admission of Dard blood. It is a matter for specula-tion whether this is the cause or the effect of the superiorposition they hold. They take daughters from the caste nextbelow them, but do not give daughters in return. The nextthree castes intermarry on equal terms, but the Riboo Trak-chos rank highest. The Plamopa are the most numerous,and form the great body of the population. The Mons aremusicians, and answer in every respect to the Doms ofGilgit. They do not intermarry with the other castes, whodo not even take daughters from them, and they are held insmall estimation.

It is naturally a matter of great interest to know whatwas the Aryan race that preceded the Tartars in Baltistan,and a clue may still be found. In the Indus Valley aboveKhurmang, Mr. Drew gives the names of ten villages ofBuddhist Dards. I have not had an opportunity of visitingthese villages, and most of the information I have concerningthem is gathered from Mr. Drew's work and from Mr. Shaw'spaper.' From the specimens of their language given byMessrs. Drew and Shaw, it is evident that they speak a dia-lect of Shina, which, however, differs so much from thatspoken by the Baltistan Brokpas, that the latter are obligedto use the Balti language in conversing with them.

The following extracts from Mr. Shaw's paper will showthe chief points of interest concerning them as comparedwith other Dard communities:-

"While isolated among strangers they have preserved themselves

1 Stray Aryans in Thibet, yournal, Ben. Asiat. Socy., 1878.


50


Baltistan-The Brokpas. 5

with a caste-like feeling from amalgamating with them, and seem tohave only recently and very superficially accepted the religious beliefsof their neighbours. The greater part of the tribe is thus nominallyBuddhist, while two or three of their north-western villages borderingon Baltistan have become Mussalman."

"Foremost among their tenets is the abhorrence of the cow. Thisis an essentially Dard peculiarity, though not universal among them.Unlike Hindus, they consider that animal's touch contamination, andthough they are obliged to use bullocks in ploughing, they scarcelyhandle them at all. Calves they seem to hold aloof from still more.They use a forked stick to put them to, or remove them from, themother. They will not drink cow's milk (or touch any of its productsin any form); and it is only recently that they have overcome their re-pugnance to using shoes made of the skin of the animal they socontemn. When asked whether their abstaining from drinking themilk and eating the flesh of cows is due to reverence such as that of theHindus, they say that their feeling is quite the reverse. The cow islooked upon as bad, not good, and if one of them drank its milk, theywould not admit him into their houses."

"Thus, although the Brokpas of Dah-Hanu are nominally Buddhists,yet their real worship is that of local spirits or demons, like the Lha-mo(goddess) of Dah. Her name is Shiring-mo.1 A certain family in thevillage supplies the hereditary officiating priest. This person has topurify himself for the annual ceremony by washings and fastings forthe space of seven days, during which he sits apart, not even membersof his own family being allowed to approach him, although they arecompelled during the same period to abstain from onions, salt, chang (asort of beer), and other unholy food. At the end of this period he goesup alone, on to the rocky point before mentioned, above the village, andafter worshipping in the name of the community the deity who dwellsthere in a small cairn, he renews the branches of the " Shukpa" (Juni-perus excelsa) which were placed there the previous year, the oldbranches being carefully stowed away under a rock and covered upwith stones."

* * * * * *

"In each house the fireplace consists of three upright stones, of whichthe one at the back of the hearth is the largest, 08 inches or 2 feet inheight. On this stone they place an offering for the Lha-mo from everydish cooked there, before they eat of it. They also place there thefirst-fruits of the harvest. Such is their household worship.

"Besides this spirit-worship, which is their tribal religion, they havea superficial coating of Buddhism. They say that three or four cycles,-that is, forty or fifty years ago,-after a war between Shigar and Ladakh,when their country was occupied by the Ladakh army, the Lamas cop-verted them. The head Lama at the monastery of Skirbuchan, furtherup the river, told me, however, that it was only some twelve or fifteenyears ago that the Brokpas were converted by Lamas from his monas-

I The Shiri in this name is worthy of note.


51



tery, who went on begging tours amongst them. But this may havebeen a mere revival. At any rate, there is a remarkable absence in theDah-Hanu country of those Buddhist monuments (long stone dykescovered with inscriptions, and tall structures surmounted by obelisksand containing relics, called respectively Man6 and Chorten), which formsuch a conspicuous feature along the roads and in the villages of Thibet."

"Mr. Drew, who has given a most interesting short account of theseBrokpas in his 'Jummoo and Kashmir' is, I think, mistaken in sup-posing that they have no caste as the other Dards have. I have heardof at least three caste-like divisions, which we may call those of priests,cultivators, and artizans. The priestly families (called Lhabdak, Thib.)form the highest division in each village. Although men of the nextcaste are allowed to come into their houses, yet it is only on conditionof washing their hands and faces before so doing, especially if they haverecently been among the Gentiles (Thibetans,8&c.)-a precaution that doesnot seem to be considered necessary on other occasions by the Brokpas,who are a very dirty people. This next caste which forms the bulk ofthe people is called Riishens. The younger branches of the priestlyfamilies become Riishens, since there can only be one priest of a Lhabdakfamily in each village.

" Besides these, there is a lower caste consisting, in the village ofDah, of only five families. They were originally blacksmiths, it is said,but no longer carry on the ancestral calling. They are called Ruzmet(Thib.), or Gargyut. Their women are not allowed to approach thecooking-hearths of the higher caste, nor are the Riizmet men, exceptingafter a purification similar to that of the Riishen on going into thehouses of the priests. The higher caste will not eat what is cooked bythem.

"Reversing the custom of the Hindus in the matter of marriage, thelower caste may take wives from the higher, but not vice versd (except inthe case of the priests, who, I gather, can marry Riishen women). Pro-bably as a consequence of this, a married daughter is never allowed tore-enter the house of her parents, and may not touch anything belongingto them. After three generations of marriages with the higher caste,the progeny are admitted into it.

"Polyandry is the rule in Dah-Hanu."

It is not only in marriage that they keep themselves apart fromtheir neighbours. They will not eat with the Thibetan Buddhists orMussalmans or other outsiders, nor will they allow these to come neartheir cooking places. The caste prejudice seems to originate on theside of the Brokpa, for their neighbours often eat in their houses; onlyseparate dishes are given them, which are afterwards purified by burning

juniper. No Brokpa will eat in the house or from the dishes of aThibetan; nor will he eat fish or birds, or (of course) cow's flesh. For-merly, if they had been among the Thibetans, they would purify them-selves with the smoke of the " Shukpa" before entering their housesagain."


52


Ballistan-The Brokpas.

" The people of each group consider themselves to be one community.The Dah people reckon from seven ancestors, who first colonised theirvillages, and of whom they give the names, viz., Laliisho (from whomthe Lhabdaks, or priests, spring) ; Zon6, Ddkr6, Gachagh6 (these threeare the ancestors of the Riishen caste) ; Diis6, Gablir6, and Tukshir6(these are the fathers of the Riizmet caste). The land of Dah is stilldivided according to these families, though some of it has changedhands."

"So much for the (so-called) Buddhist Brokpas. But the villages ofthe same tribe which lie exposed to Mussalman influences down theIndus on the two roads leading north-west and south-west respectively,have all been converted to Islam. Of the settlements on the formerroad-that down the Indus-and in side valleys near it, the village ofGanok is entirely inhabited by Mussalman Brokpas, while those ofDangel, Marul, Chulichan, and Singkarmon are inhabited partly byMussulman (Shiah) Brokpas, and partly by Baltis (Thibetan Mussulman)of the same sect. Below this the population is entirely Balti. On theother road, that across a low pass south-westward to Kargil, the villagesof Tsirmo and Lalung are also inhabited partly by Mussulman Brokpasand partly by Mussulman Thibetans from the adjoining district of Purik.These Mussulman Brokpas on both roads speak the Dah dialect, anddress like the Dah people, and keep apart from the Mussulman Thibetans,both in matter of marriage and eating. But they have no caste inequa-lities amongst them like their non-Mussulman kinsmen, and generallythey do not object to drinking milk, though at Tsirmo there seems tobe a relic of the Brokpa prejudice against the cow, in the fact that theirwomen do not touch that animal."

The intensity of their feeling with regard to the cow anddomestic fowl shows their kinship with the Shins of Gilgit,and the fact that that feeling is one of aversion, and not ofreverence, is sufficient to show that in the case of the latterit has not sprung into existence since their conversion to thefaith of Islam, but is an ancient tradition of the race. Theform of spirit-worship, the traces of which are preservedamong them, appears to be identical with that of which thetraditions still linger in Gilgit, and the reverence shown forthe cedar and its purifying properties links the Dah-HanuDards still closer to the Shins of Gilgit. Buddhism, havingbeen recently introduced among them, has penetrated onlyskin-deep, and their practices in these matters are probablylittle changed from their pre-Buddhistic state, proving whatcan otherwise only be a matter of inference and conjecture,that the religion of the Gilgit Shins previous to the introduc-tion of Islam was not Buddhism. The existence of a strictcaste system among them mentioned by Mr. Shaw is parti-cularly noteworthy, though the reversal of the system by


53



which higher castes take wives from the lower withoutexchange is especially curious. The maintenance of thecustom of not eating with outsiders, even of their own religion,is most remarkable, and shows the former prevalence amongthe Shins of some type of Brahminism. Mr. Shaw speaks ofthem as Brokpas, but I did not hear that name applied tothem, either by Baltis or by the Brokpas of Dras. I was toldthat they call themselves Arderkaro, and by the Baltis theyare named Kyango. The latter recognise them to be of thesame stock as the other Brokpas, though these do not ac-knowledge them as kinsmen.

Mr. Drew mentions a tradition existing among them thatthey came from the westward, and suggests that they belongto an earlier immigration. I believe that we may see in themthe relics of the race which once occupied the whole IndusValley between Leh and Gilgit, and to which the Baltis of thepresent day are indebted for their infusion of Aryan blood.


54


CHAPTER V.

YASSIN-CHITRAL.

F OUR miles above Gahkuch, the frontier fort of Ponyal, thevalley contracts to a narrow defile, and travelling becomes

exceedingly difficult for a distance of 9 miles. In the courseof this defile there are two points, about 4 miles apart, atwhich the passage can literally be barred by a single man, theprecipitous rocks on either side making it impossible for themost expert cragsman to find a way, except along the narrowpath beside the river. These two points are situated on therespective frontiers of Ponyal and Yassin, and a small guardis maintained on either side of them; the 4 miles of debate-able ground between them being claimed by neither state.Passing into Yassin territory, the valley slightly opens out,the hills on both sides rising to a great height in fantasticpinnacles and castle-like crags with perpendicular scarps.Sixteen miles from the Ponyal frontier the mouth of the Woor-shigoom Valley is reached, and io miles beyond the junctionis the village of Yassin, or Yessen, at an elevation of 7,800 feet.The valley here opens out to more than a mile in width, and themountains on both sides lose their precipitous appearance.Ten miles further on the valley again contracts, and at about25 miles from Yassin the foot of the Durkot Pass is reached,whence Surhad on the right bank of the Oxus is at a distanceof only two days' journey. For about four months in the yearhorses are unable to traverse this pass, but men on foot canfind a passage at all times, except for about two months inthe depth of winter. The height of the summit of the passis probably about 14,000 feet. The village of Durkot at itsfoot is memorable for the treacherous murder, in 1870, ofMr. Hayward, the first Englishman who visited Yassin.

The people of Woorshigoom, as already mentioned, belongto the Boorish stock, and speak the same language as thatspoken in Hunza and Nager, with only slight variations ofdialect. This applies only to the main body of the tillers of



the soil, and not to the ruler or the ruling class, who threatenin time to efface the original inhabitants. By them the localname of Boorish6 has been converted into Woorshik, fromwhich also the valley takes its name. I am unable to say towhat language the term goom belongs, but it evidently meanseither "valley " or "country," as there are several instances ofits application to signify the place inhabited by certain peo-ple, as Kalashgoom, the country of the Kalash. In Hunza,Nager, and Gilgit, Yassin is sometimes called Azair, whichmay be the ancient name of the valley, but is more likely acorruption of the name Ghizr, a district of some importance fur-ther to the westward. The people of both Yassin and Chitralare also sometimes styled by their eastern neighbours Pore,and their country Poriaki, from boor, "the west." The fixedpopulation of Woorshigoom is, owing to oppression and mis-government, very small, probably not exceeding 3,000 souls.The soil is particularly rich and fertile, though the climate willnot permit of its yielding more than one crop in the year. Theruling family are styled Khushwaktd, from an ancestor namedKhushwakt, and the title assumed is the Persian one of" Mihter." Reminiscences of the more ancient rulers exist inthe names of certain spots, such as Thum rai, " the Thum'sseat." The present Mihter, Gholam Mohi-oodeen, is betterknown by his nickname of PeihlowanBahadoor. He is a youngman of twenty-nine years of age, and of manly and energeticcharacter, inherited from his father, Gohr Aman, whose crueltiesin Gilgit have been related by Mr. Drew, but who with all hiscruelty of disposition was undoubtedly an able and energeticsoldier. Peihlowan Bahadoor succeeded his brother MeerWulli, when the latter was forced to fly from the countryafter the murder of Mr. Hayward. The princes of the Khush-wakt6 family rule over a considerable part of Upper Chitral aswell as Yassin, but generally prefer the latter as their placeof residence.

From Yassin two roads lead to the Chitral Valley. Bythe Toowi Pass, Mastooch can be reached in five days: thisroute, however, can only be used in summer, when it is the onemost frequented, as by it the numerous river-crossings, whichconstitute the chief difficulty to be encountered, are avoided.The pass is a high one, probably not less than 16,ooo feet,and a difficult piece of glacier has to be traversed. Thesecond and easier, though longer, route is by Ghizr and Las-poor.

This road runs from the mouth of the Woorshigoom Valley


56


Yassin-Chitral.

along the bank of what I will still call the Gilgit river,' thoughthe name is not properly applied to it in the upper part.Forty-three miles from the Ponyal frontier the village ofChashi is reached.

General Cunningham and Pundit Munphool give the nameof Parasot to this branch of the river; but, though I havequestioned many people on the spot, I have not found any towhom the name is known. This strip of valley is called Kho;it is thinly populated, and very narrow. More than half thepopulation are Shins, who here reach their most westerlylimit, and the language spoken is Shina. In the Battigahor Battiret Valley there is a considerable colony of Goojurs.

In the Woorshigoom and Kho Valleys, a number of re-markable stone tables of great antiquity are found. They areabout 30 feet in diameter, and are formed of huge boulders,arranged with great precision with a flat side outwards, soplaced as to form a perfect circle about 3- feet high. Onthese are placed a number of flattish boulders of nearly equalsize, projecting a few inches beyond the edge of the circle allround. The centre is filled with small stones and rubbish,which may or may not have been as originally intended. Thelabour of transporting and placing in position such huge blocksmust have been immense. The local tradition is that theywere the work of giants in old days. At Chashi and Yassinthere are collections of several of these tables placed closetogether, and in several places between these points and theupper part of the Woorshigoom Valley there are single tablesscattered about.

In none of the neighbouring valleys have I found tracesof similar erections, nor have I heard of their being foundelsewhere in Dardistan. Under the title of " Prehistoric Re-mains in Central India"' Mr. Rivett-Carnac has described anumber of circular grave mounds, which would seem from thedescription to resemble these stone-circles in Yassin. It isstrange that they should exist in this valley only, for, whenonce made, they must be practicably indestructible; but owingto its physical features, Yassin is well adapted to have becomethe refuge of an isolated race unable to maintain itself onequal terms against warlike neighbours. The circle in most

1 The river, from its source in the Karoomber Valley to the Indus, is sometimes calledAnisari, from anisar, which, in the Khowar language, signifies amountain lake,-referringto the lake formed by glaciers in the Karoomber Valley. This may have been the Riwan-sar of the Ramayana. The name indicates that the Kho race formerly extended furtherto the east than at present.

7ournal, Bengal Asiatic Society, 1879.


57



perfect preservation is situated on the tongue of land formedby the junction of the rivers near Goopis. Vigne mentionshaving been told of these circles when at Astor. They arein all probability funeral mounds.

Circular stone sepulchral mound at Chashi.

At Chashi the road leaves the main valley, which abovethat place becomes still more narrow and precipitous, andrises suddenly among the rounded hills to open Pamir-likeground past the Pandar Lake. This lake is 21 miles longand half a mile broad, and is situated at an elevation of9,400 feet. It is said to have been formed by a landslipabout seventy years ago, and is now gradually drying up.Eleven miles beyond Chashi the large straggling village ofGhizr (called by the Shins Shevare) is reached, which givesits name to the whole district. At Ghizr a considerablestream joins the main stream from the south, by which agood road leads into the head of the Swat Valley. At Chashithe Shina language is not spoken, and we come in contactwith the Kho race, who have crossed the watershed from theKashkar Valley and settled in the Ghizr district, from whichthey have expelled the Shins. Close above Ghizr the valleycontracts for a few miles, then curving round to the southopens out again to a breadth of a mile and a half, graduallycontracting again to its source in the mountains at the headof the Swat Valley. This is the most western source of theGilgit River, the different branches of which, as will be seenfrom the map, drain an enormous tract of country. The num-ber of large streams rising on the north side of the mountainsat the head of the Swat Valley, appears to indicate theexistence there of snow-fields and glaciers of great extent.

Thirteen miles above Ghizr the road leaves the valley,and ascends for 3 miles through broad grassy slopes tothe Shandur plateau, which, at the height of about 12,000

feet, is about 5 miles in breadth and perfectly level. There


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Yasszin-Chitral.

are two pieces of water on it, the largest of which is 2,

miles long and three quarters of a mile broad. There is nosurface drainage from either lake. Across the Shandur plateaulies the principal thoroughfare between the Kashkar Valleyand the valleys to the eastward, and it is open to traffic of allkinds throughout the year. The peaks overlooking it on thenorth and south rise to a height of some 2,000 feet above thelevel of the plateau. On the western side the descent issomewhat abrupt into the narrow but fertile Laspoor Valley.The stream forming this valley takes its rise in the mountainsat the head of the Panjkora Valley, and 15 miles from thefoot of the Shandur plateau joins the Kashkar Valley atMastooch at an elevation of 7,500 feet. The valley aboveMastooch to the foot of the Baroghil Pass is called Yarkhoon,or, " the friend's murder," from the fatal termination of a quarrelbetween two fellow-travellers which once occurred in it. BelowMastooch it is called Kho, the whole being known as part ofKashkar Bala, and forming an important part of the posses-sions of the Khushwakt6 family, who, however, prefer Yassinas a residence. Mastooch is capable of supporting a consider-able population, and the valley for many miles averages fromthree quarters of a mile to a mile in breadth. Looking downthe valley from Mastooch, the magnificent mountain of TirichMir' fills the whole view. Looking up the valley from Chitral,it occupies the whole landscape in the same way, and it issaid to be equally conspicuous from Zebak in the OxusValley. It is visible also from many points in Kaffiristan,where it is called Meysurmoon. Many wonderful tales arerelated about this mountain, one of which is, that in a deepglen high up on its snow-clad sides is a large tank of greatbeauty lined with blocks of white marble.

From the foot of Tirich Mir the Tirich Valley runs north-wards for over 6o miles, gradually curving round to theeastward till it joins the Toorikho Valley, and the two streamscombined, after a further course of nearly 40 miles in asoutherly direction through the Moolkho Valley, join theKho Valley 25 miles below Mastooch. These valleys formthe region known as Kashkar Bala, the whole of which,

I Sir H. Rawlinson (in his Monograph on the Oxus, Royal Geo. Socy. 5ournal), indiscussing the etymology of the word Pamir, has suggested the connection of the secondsyllable with our English word " mere," but in Tirich Mir and Dyemir (Nanga Parbat),not to mention Mount Meru of the Brahmins, there is nothing to connect the word"Mir " specially with the idea of a lake country.

In Baber's Memoirs (page 313) it is especially mentioned that Mir means a hill, butit is not specified in what language. The pronunciation appears to be properly " Mer,"and not " Mir."


59


Trbes of the Hindoo Koosh.

with the exception of Yarkhoon and the portion of the mainvalley already mentioned, belongs to Chitral. The ToorikhoValley runs north-east and south-west parallel with the Yar-khoon Valley for over 6o miles to its junction with the TirichValley. All the three valleys, Moolkho, Toorikho, and Tirich,are extremely fertile and populous; the cultivation is continu-ous, instead of being in patches, as is the case in all the valleyshitherto mentioned. The soil is mostly clay and gravel, thehill sides are bare with gentle slopes, and there are no pineforests, the only trees being cedars. The villages extendhigh up the mountain sides, independent of the main stream,and are supported by innumerable springs which gush outeverywhere. Toorikho is generally selected as the residenceof the heir-apparent of the Chitral ruler. A route from theBaroghil Pass to Chitral, after crossing the Shajanalli spur,lies down the Toorikho and Moolkho Valleys, and is the onegenerally used in summer, owing to the difficulty experienced,at that time of year, by horses in traversing that by the Yark-hoon Valley. In Kashkar Bala ingenious wicker-work foot-bridges are made of plaited osiers. They are called "chtzul."Their vibration is very great, and they must be crossed cau-tiously by the most experienced. Owing to this, persons haveto cross by them singly, and horses cannot use them.

Below the converging point of the valleys of KashkarBala, the main valley again contracts, and the Kashkar Riverflowing between precipitous rocks has a depth which variesin places 20 feet between its summer and winter levels. Theland, where cultivable, is rich and fertile; the villages are largeand populous, and the neat cultivation gives evidence of aconsiderable amount of prosperity. On the right bank thewhole country belongs to Chitral; on the left the land, towithin 20 miles of Chitral itself, belongs to Yassin. Therocks become more precipitous and the channel narrower andmore tortuous, till bursting through a rock-bound gorge theKashkar River receives the Ludkho or Injigan stream. Thevalley then suddenly widens, its whole character changes,and at 4 miles below the junction Chitral is reached. . Thehills, no longer rocky and bare, slope back gradually intograssy rounded tops with sides thickly clad with pine forest,and the distant peaks on either hand are hidden by the lowerintervening hills. The climate, too, is changed, and insteadof the arid, rainless character peculiar to the valleys hithertodescribed, it becomes like that of Cashmere, with heavyand frequent rainfalls. Further to the south the population


60o


Yassin-Chitral. 61

increases in density. Forty miles below Chitral a route leadsfrom the main valley past Ashuret over the Lowri Pass to theAfghan state of Dir. Twenty miles lower down, at Birkot, isthe mouth of the valley inhabited by the Siah Posh of theBushgali tribe, the upper end of which is entered from theDorah Pass. Several smaller valleys are inhabited by SiahPosh, who have lost their independence, and at Bailam thesouthernmost Kashkar village is passed, and the Afghanstate of Asmar is reached. The boundary between Kashkarand Asmar is marked by a wall built across the valley on theright bank between Bailam and Nawakali, and on the leftbank by the small stream below Saoo. The valley for manymiles above the boundary is reputed to be extraordinarilyfertile.

Chitral, which is the seat of the ruler of Kashkar, com-prises six large villages, which extend for 3 miles, along bothsides of the river at an elevation of about 4,000 feet. Itsname has gradually come to be applied to the whole country.On the right bank is the fort in which the Mihter, or Badshah,-for he is known by both titles,-resides. Half a mile abovethe fort is an excellent wooden bridge protected by a stonetower at each end. All the forts in Kashkar differ in construc-tion from those inhabited by the Shin and Boorish races, hav-ing inordinately high towers rising 18 feet above the ramparts,which are themselves 30 feet high. Their distribution alsogives evidence of a more secure state of society. Instead ofevery village having one, and sometimes two, forts sufficientto hold all the inhabitants, as is the case in the valleys drain-ing directly into the Indus, the only forts in Kashkar are theabodes of rulers of districts, or persons nearly related to theruler.

The ruling family are styled Katoor6, from Shah Katoor,brother of Shah Khushwakt, the ancestor of the reigning familyof Yassin; but the name Kator seems to have been appliedto the country in former times, before the existence of thepresent dynasty of rulers. The present Mihter, Aman-ool-Mulk, is about 58 years of age, and notorious for his astuteand deceitful character. The number of the population herules over can only be roughly computed, and probablyamounts to less than.200,ooo souls. These numbers wouldappear scanty for so large an extent of country, but thepopulation is wholly agricultural, and, as in all these verymountainous countries, the habitations are, with few excep-tions, confined to a narrow strip along the sides of streams.



This estimate does not include the tributary tribe of BushgaliKaffirs, or the subjects of the Yassin ruler, who is independentof Chitral, though the close relationship existing between thetwo families causes them to .act in concert in all importantmatters. Both rulers pay a tribute of horses, hawks, andhounds to the Maharajah of Cashmere, to whom they acknow-ledge allegiance. Iron, copper, and orpiment of superiorquality are found in Kashkar. Cotton carpets of an inferiorkind, which have the peculiarity of being alike on both sides,are made for local use, and Chitral daggers and sword-hilts arein great demand in the neighbouring valleys. Amongst thepeople of Kashkar, Chitral is constantly pronounced and writtenChitrar and Chitlal. This seems to arise from a curiousinabilityI to distinguish between the letters r and 1; in this wayKoonur becomes Koonul, Punjkorah Punjkolah, the LowriPass the Rowli Pass, &c.

The population of Chitral is a curious and intricate ethno-logical puzzle. The largest section of the population are theKho, who inhabit the whole of Kashkar Bala, the Ludkho andArkari Valleys, and the main valley down to Darosh, and havepenetrated across the watershed as far as Chashi. They callthe country also Kho, dividing it into different sections underthe names Toorikho (Upper), Moolkho (Middle), and Ludkho(Great), and their language Khowar. This is the languagegiven by Dr. Leitner under the name of Arnyia, by which it isknown to the Shins of Gilgit, who style the Yassin portion ofKashkar Bala Arinah. In sound it is soft and musical.2Unlike the Shins and other cognate tribes hitherto mentioned,the existence of these people in the localities in which wenow find them appears to date from so far back as virtuallyto entitle them to be considered aboriginal. They may haveonce occupied a wider extent of country, but there is no traceof their having conquered or displaced any previous raceof inhabitants. They were undoubtedly the owners of thecountry until a period not very remote, and they have suc-ceeded in imposing their language on the present ruling class,who style them contemptuously " Fakir Mushkin." They aredivided into classes of which a few are Toryi6, Shire, Darkhand,and Shohand. No caste distinctions exist among them.

Above them is a large privileged class, which is dividedinto clans like the Afghan Khels, and spread all over Kashkar.

I The I and r are scarcely distinguishable in the old Persian.-Rawlinson's AncientMonarchies, Vol. III, p. Io.

2 See Appendix H.


62


Yasszn-Chitral.

First in rank comes the Sangalli6, Reza6, Mahomed Beg6,and Khush Amad6, who are descended from the common.ancestor and founder of the Katoord and Khushwaktd fami-lies. They are generally spoken of as Shah Sangalli6.'Next to them come the Zundrd, or Ronos, of whom mentionhas already been made.' They are most numerous aboutOyon. Below the Zundrd comes a large class styled " Ashi-madek." Their clans are-

Kash& Shaook.Atambeg6. Baiyek6.Dushmunne. Shighnid.Ludim6. Borshintek.Bairambeg6. Maje.Koshialbeg6. Jikane.

The term Ashimadek, which signifies " food-givers," isapplied to all of these on account of their being bound tosupply the ruler and his retainers with food to the extent ofeight sheep and eight kherwars of wheat from each house,whenever he passes through their villages. This is the onlyrevenue of any description paid by them to the ruler, andthose living in the more remote villages often remain forseveral years exempt from even this impost. The ShahSangallid and Zundr6 are altogether exempt,-the former onaccount of their relationship to the present ruling family, andthe latter because they are descended from a former race ofrulers.

Among the Ashimadek, the Shighni6 and Kash6 claim re-spectively to come from Shighnan and Kash (Kishm ?), avillage close to Jirm, in Badakhshan. The names of many ofthe others show that they trace their descent from someindividual, and there appears little doubt that they are thedescendants of Tajiks from Badakhshan, who settled inChitral at the time of the establishment of the present rulingdynasty, about the beginning of the seventeenth century, whosefounder they probably accompanied and aided. Their presentposition is not, however, due to conquest, but they appear tohave gradually grown up as a large privileged class. Theyspeak the Khowar language and form the most warlike partof the population.

In the upper part of the Ludkho Valley, above Drooshp, isa race who occupy the same position with regard to the Ashi-madek as the Kho do in Kashkar Bala, and who are also styled

I See Katoord Genealogy. 2 See page 34.


63



" fakir mushkin." They are a portion of the race which occu-pies Munjan on the northern side of the Hindoo Koosh, and theyspeak the same language, with slight variation in dialect..They claim to have migrated from Munjan seven generationsago, in consequence of an invasion of that district by the rulerof Badakhshan, in which the Meer of Munjan was slain.They number about a thousand families, and, like the Munjanis,all belong to the Maulai sect. In Ludkho they call them-selves YidghAh, 1 and give the name of Yidokh to the wholevalley with all ts branches from the Hindoo Koosh to theChitral river.

By the people of Badakhshan and the Oxus Valley northof the Hindoo Koosh the valley is called Injigan. The prin-cipal place is Drooshp. At Ludkho in the Tirich Valley thereare a few families who speak a different language from theirneighbours; but it appears doubtful whether it is a purely sepa-rate language, or only a mixture of the dialects spoken aroundthem.

Below Chitral the mixture of tribes becomes still morepuzzling. On the western side are the two small valleys ofKalashgoom and Bidir, inhabited by Kalash Kaffirs, whohave long been subject to Chitral. The villages of Jinjuret,Loi, Sawair, Nager, and Shishi are also inhabited by SiahPosh, who have become Mahommedans, though in otherrespects they adhere to their ancient customs. They speakthe Kalash language.'

Tradition relates that the whole Chitral Valley was onceoccupied by Kaffirs; but it is impossible to sayj whether bythis term a tribe of the Siah Posh is indicated, or merelythat the people in question were not Mahommedans. AtMadaglusht is a small Badakhshi colony who speakPersian. Ashuret, Beorai, Poorgal, and Kalkatak3 are in-habited by a tribe, said to speak a language cognate withShina, who are still styled Dangariks by their neighbours,though they have long ago embraced Islam. The termDangarik would seem to show that they were Hindoos be-fore being converted. The villages of Pasinger, Birkote,Langorbat, Gud, Narisat, Maimena, Sukai, Nawakali, andChoondak are inhabited by a tribe who call themselvesGubber, but are called by their neighbours Narisati.4 Theirname would seem to connect them with the Gabard of the

See Appendix J.2 An account of the Kalash language is given in Dr. Leitner's work.

This is evidently the Calcutta of Vigne.See Appendix G.


64


Yassin-Chitral.

Indus Valley, but their language differs a good deal. TheChitralis always speak of them as a bald race, and the fewindividuals I have seen had very scanty beards. The splen-did flowing locks of the Kho would make them term bald anyrace less liberally endowed by nature than themselves. Theyare no doubt the Gebrek of Baber's Memoirs. Their lan-guage seems to link them with the Bushgalis on one side,and the tribes at the head of the Swat and Panjkorah Valleyson the other; but further examination may show that they haveonly borrowed words from their neighbours' languages.Several small valleys on the western side below Birkot areinhabited by Siah Posh of the Bushgali tribe, who retaintheir own religion and customs, though they have long beensubject to Chitral. These broken tribes all belong to the"Fakir Mushkin" class. In Bailam, or, as they style it, Bar-gain, are a few Afghan families.

The origin of many of these tribes can be at present onlya matter of conjecture, but it can hardly be doubted that thismixture of broken fragments could only have been producedby pressure from the south. The frequent occurrence of thenames of Shoghoor, Shoogram, and Shogot, seems to pointto the prevalence once of Shivaism, but there are no relics ofancient customs still existing to bear out the presumption thatit was practised by any of the tribes now to be found in thevalley. A tradition exists that the valley about Mastoochwas at one time ruled over by Dangariks, who most probablywere Shins from the Gilgit Valley, but there is nothing toshow what religion was professed by the Kho before theyembraced Islam.

As in the valleys to the eastward, manufactures are lessesteemed than agriculture. In the valley below Chitral,scattered among the villages, a number of the meaner castesare found, as in the Gilgit and Indus Valleys. They arecalled Ustdds, " artificers," and are divided into Dertoch6,

carpenters," Dergerd, " wooden bowl makers," Koolald,potters," Doms, " musicians," and Mockizs, " blacksmiths."

The two latter only intermarry among themselves, and arelooked down upon by all other castes and classes. The otherthree castes intermarry without restriction among themselves,and occasionally give daughters to the Fakir Mushkins, whoare all agriculturists. No Usta'ds are found in Kashkar Bala orin Ludkho. The ruling class recognise certain restrictionson intermarriages among themselves. The Shah Sangallidmarry amongst themselves, and take daughters from the

E


65



Zundre and Ashimadek, but do not give daughters in return,except to the Zundrd, who, being descended from a formerdynasty of rulers of the country, are regarded as of royalblood. All the rest, including the Zundr6, intermarry withoutrestriction, but never with the Fakir Mushkin class, fromwhom, however, they take daughters as concubines.

The regular revenue of the country is paid solely by theFakir Mushkin " class. Those who live by agriculture are

assessed at a tenth of all produce, one sheep, one blanket,and 20 lbs. of honey from each house yearly. The pastoralcommunity is assessed at four sheep, three woollen robes,and 30 lbs. of butter from each house yearly. A few villages,which are almost entirely employed in mining, pay 16 lbs. ofmine produce yearly for each house. There is, however, verylittle regularity observed in collecting these imposts, and, inpractice, as much is wrung from the subject population aspossible. Considerable dues are collected from the merchantswho trade between Badakhshan and the Punjab, and theChitral ruler's revenue is further increased by the sale ofhawks and falcons, of which great numbers are capturedevery year and sold to merchants, who take them to thePunjab.

The administration of justice is practically the will of theruler, though nominally the precepts of the Sharyat are ob-served. In some cases the intervention of the Moollahs isuseful. In one case which came to my knowledge theyintervened to save the life of a condemned man who hadmurdered a favourite follower of the Mihter, by pointing outthat the Mihter's injustice in permitting his favourite to for-cibly abduct the man's wife had led to the murder. Smallcases are settled by the district Ataliks.

A somewhat elaborate administrative machinery existswhich was probably instituted by, or borrowed from, the ShinRas of Gilgit. The names of many of the officials are thesame, though their functions differ, and the presence of extraofficials with Usbek titles shows that a new system has beengrafted on the old one.

The country is divided into eight districts. At the headof each is an Atalik, whose duty it is to collect the revenueof his district and to command the men of it in war. Likethe Wuzeers of districts in Gilgit, he has the right of releasingone man in each village from military service. Out of therevenue of his district he receives 12 sheep, 12 measuresof butter, 20 measures of wheat, and a proportion of the


66


Yassn-Chitral. 67

produce of any mines. His land is exempt from taxes,and ten families are assigned to him as labourers. He alsoreceives a fee of one tilla, equal to io shillings, on eachmarriage. Next to the Atalik is the Charwelo, who has chargeof a group of villages. The country being much intersected byside valleys branching out of the main valley, the whole popu-lation of each of these is generally under one Charwalo. Heis directly responsible to the Atalik of his district, and hasfour families allotted to him for service. His " ishpin " iseight of each kind of produce. With a few exceptions theoffice is confined to the Ashimadek class.

Below the Charw~lo is the Baramoosh, or head of thevillage. He is particularly charged with the maintenance ofroads, forts, and bridges, for which he receives a yearly "ishpin"of io sheep, io measures of butter, io measures of wheat, and aproportion of the produce of any mines with which he is con-nected. His land also is free from payment of taxes, and he hasthe right of releasing ten men of his village from military service.

To assist him he has an attendant " Charboo," whoseduties are the same as those of the Zeytoo in Gilgit. He re-ceives a woollen robe and five sheep yearly, and his land isexempt from taxation.

In Yassin territory, both on the Chitral and Woorshigoomsides, the system and titles of officials are the same as inChitral, showing, perhaps more strongly, the mixture of twosystems.

About the person of the Mihter are five Wuzeers, who, withthe exception of the Chief Wuzeer, have no fixed functions.The Chief Wuzeer is also styled Diwanbegi, and is the Mihter'sslave agent. The practice of selling their own subjects hasgained the rulers of Chitral and Yassin an unenviable noto-riety, even among people who have not yet learned to regardslavery with the detestation in which it is held in Europe.The beauty of the Chitral (Kho) women has long been pro-verbial in Peshawur, Cabul, and Badakhshan, and femaleslaves still form not the least acceptable portion of the pres-ents given by Chitral rulers to neighbouring princes. Chitral,therefore, has always been a favourite resort for slave-dealersfrom neighbouring countries, and a system grew up underwhich the rulers of Kashkar came to regard the sale of theirsubjects as a legitimate and ordinary way of eking out ascanty revenue. All who in any way fell under the displea-sure of the Mihter, were consigned to the Diwanbegi, and hisagents were always on the look-out for victims whose conduct



might have furnished a pretext for their being sold. Failingan excuse of this sort, the requisite number was made up byforcible seizure. Of late years the market for the disposal ofslaves has become circumscribed, and in Chitral the systemis now limited to little more than the selling or giving awayof female children to supply the harems of Cabul, Badakhshan,and Yaghestan. In Chitral the Ashimadek class can holdslaves without special permission, but none of the" FakirMush-kin " are allowed to do so.

The weights and measures in use are-

Dry measure.

4 cheiraks = i batti.2 battis = i mun.3 muns = i bel.

A cheirak equals about i lb. English.

Long measure.

A span = i eisht.2 dishts = i host.2 hosts = i gaz.

Land measure.

2 choorums = i chakwarum.4 chakwarums = i tukt.

A choorum is the extent of land which it takes three battis, or about 15 lbs.,of wheat to sow. The money in use is the Cabul coinage.


68


CHAPTER VI.

TORWAL AND BUSHKAR.

IN the Punjkorah and Swat Valleys are two communities,Torwal and Bushkar, whose people can claim a close

relationship with the tribes already mentioned, especially withthose of the Indus Valley. The more considerable of the twoare the Torwalik in the Swat Valley, who occupy the mainvalley for about 6o miles from Araneh to Chiroleh, and theChahil Durrah, the habitable part of which is about 20 mileslong. Within these limits there are nine fortified villages, thelargest of which are Chahil, containing 1,000 families, Branihal,8o families, and Ramet, 6oo families. The whole communitynumbers upwards of 20,000 souls. In appearance they donot differ from the tribes of the Indus Valley, and there can belittle doubt that the Chiliss are an offshoot of the Torwalik, andtake their name from Chahil, the principal village of Torwal.I have not seen a sufficient number of the Torwalik to ascer-tain whether any tradition exists among them as to theirhaving formerly occupied any other locality, and neither tribeseems to have retained any tradition of connection with theother, but the tradition' still extant among the Chiliss evidentlysupplies the correct clue to their former history. The separa-tion of the two portions of the tribe has, however, producedconsiderable differences in the dialects now spoken.'

The large number of the Torwalik, as compared withmost of the other Dard tribes, indicates that they must haveonce occupied some extensive valley like Boneyr, from whencethey, like the rest, have been expelled and thrust up into themore mountainous tracts by the aggressive Afghans. Bythe Afghans they are called Kohistanis, a name given every-where by Pathans to Mussulmans of Indic descent, living inthe Hindoo Koosh Valleys. The never-ceasing encroach-ment from the south is gradually pushing the Torwalik furthernorth. Their most southern village, Chiroleh, has a mixedpopulation of Afghans and Kohistanis, from which the latter

I See page to. 2 See Appendix D.



will no doubt before long be eliminated. Greatly as theydislike the Afghans, their hostility seldom rises to activeopposition, their usual attitude being one of passive resist-ance. The Afghan, on his part, penetrates fearlessly intothe Kohistan for purposes of trade, disregarding black looksand cold welcome so long as he can discern a profit to be made.Many of the villages have Pushtoo as well as local names.The Torwal country is rich and fertile, yielding below Chod-gram two crops of great abundance yearly. This would showthat the eleration of Chodgram is about 7,000 feet. Thepeople own enormous flocks of sheep, goats, and cattle, yield-ing great quantities of butter, much of which finds its wayinto the Peshawur market by the hands of Afghan traders.Iron also is found in Torwal.

The Torwalik have been too long converted to Islam andexposed to the preaching of Swat Moollahs to have retainedany customs connected with other religions. Like most ofthe other Dard tribes, they have retained their nationaldances.

Bushkar is the name given to the community whichinhabit the upper part of the Punjkorah Valley, whence theyhave overflowed into the upper part of the Swat Valley,and occupied the three large villages of Otrote, Ushoo, andKalam. They live on good terms with their Torwal neighbours,and number altogether from 12,000 to 15,000 souls. Theirprincipal villages are Tull and Kalkot in the PunjkorahValley, containing respectively 1,500 families. They are themost degraded of all the Dard tribes, and, in spite of a fertilesoil and abundant flocks and herds, live in great squalor.Amongst themselves they are exceedingly quarrelsome, andare adepts in the use of the sling, by means of which they hurlstores with great force and precision. Exposed as they areto raids from every side, they seem unable to offer any re-sistance; and, notwithstanding a payment of yearly tribute,they are subjected to frequent attacks for the sake of wring-ing additional payments from them. The three villages inthe Swat Valley pay tribute. to Yassin, and the three northern-most villages in the Punjkorah Valley pay a double tributeto Yassin and Chitral. Birkot, Biar, and Rashkot pay adouble tribute to Chitral and Dir, and the five Bushkar villagesbelow Rashkot pay tribute solely to Dir. Rashkot is betterknown under its Pushtoo name of Patrak. There is alsoa large Goojur population, which pays tribute to Dir. Inrecent years a considerable migration of Kho has taken place


7o0


Torwal and Bushkar.

from Ghizr to Ushoo, where Khowar is in consequencebeginning to be spoken. The Bushkarik proper are dividedinto three clans, the Moolanor, Kootchkhor, and Joghior.They say that they have been Mussulmans for nine genera-tions, and the peculiar customs still common among the Shinsdo not exist among them. Till somewhat recently they usedto expose their dead in coffins on the tops of hills. TheBushkar dialect' approaches more nearly to modern Punjabithan any other of the Dard languages; but in some respectsseems to show some affinity to the dialects of th'e Siah Posh.

The Bushkarik intermarry with the Torwalik, but notwith their other neighbours. Forts are not in use amongthem, but their villages are built in a peculiar fashion forsafety. A hill side with a suitable slope is selected, againstwhich the houses are built in a succession of terraces risingone above the other, so that the flat roof of each house ison a level with the floor of the one above it. The whole areconnected by an outer wall, within the confines of whichis a labyrinth of passages, and the site is often selected sothat a stream of water runs through the mass of buildings.All the houses are built of wood, and those on the outsideof the village have no parapets. Bushkar is said to be verythickly wooded, and the trees are said to grow to an unusualsize.

See Appendix E.


71


CHAPTER Vll.

HABITS AND CUSTOMS.

NOTWITHSTANDING original tribal differences, the Shinrule in Gilgit and the surrounding valleys practically

welded both conquerors and conquered into one people, distin-guished only by caste divisions; and, though Mahomme-danism has in some instances modified and in others abolishedold customs, many of great interest still remain. Many ofthese, though originating in religious rites and beliefs, havenow lost all connection with them in the minds of those whostill practise them. It is difficult, almost impossible, now todistinguish between those which were introduced by theShins, and those which were adopted by them from the ori-ginal inhabitants; but fairly correct conjectures concerningthe origin of some of them may be formed. Hunza is thecountry least affected by external influences, and in which thelaxest form of Mahommedanism now exists, but there isscarcely any custom or observance maintained there whichhas not its counterpart still existing, or which till lately exist-ed in the neighbouring valleys. In Chitral and some of thevalleys to the westward, many customs seem to have partlydisappeared. This may, not improbably, be due to the in-habitants having been earlier converts to Islam, or more ex-posed to external influences. In the valleys to the south-ward, like Chilas and Darel, the want of a single rulerand the stricter tenets of Soonnee Mahommedanism havecontributed to cause many old customs and festivals to fallinto disuse. In spite, however, of local differences, enoughremains to show that a strong bond of kinship exists betweenall the Dard and Ghalchah tribes.

In appearance the men are light, active figures, averagingfrom 5 feet 5 inches to 5 feet 8 inches in height. Though wellmade, they are not, as a rule, remarkable for muscular develop-ment, presenting in this respect a marked contrast to theTartar races. Notwithstanding their hardy, simple lives, theyseem unequal to any prolonged physical effort. In travellingand shooting I have constantly found them knock up before


Habzts and Customs.

natives of other parts. Their constitutions also seem to wantstamina, and they succumb easily to disease or change ofclimate. This want of physical energy and enterprise ismost strongly marked in the Shin caste. They considerhusbandry the only honourable employment for men, and soaverse are they to labour, that the poorest of them employBaltis in their agriculture, which is of a rude and slovenlykind. Numbers of Baltis come yearly into the Gilgit districtto serve for hire; they receive 6 lbs. of grain for a day'slabour.

In disposition they are tractable, good-tempered, fond ofrejoicing and merry-making, neither cruel nor quarrelsome,and they submit readily to constituted authority. The worstcruelties perpetrated in the wars between Yassin and Cash-mere are distinctly attributable to the Ashimadek class ofYassin and Chitral, who compare unfavourably with the oldertribes in this respect. In all the accounts of the Kunjootidepredations on caravans, and of wars in which the peopleof Hunza and Nager were concerned, there are no records ofwanton cruelty or of the exercise of torture. The women arepleasing-looking when young, but are not particularly hand-some. Exception must be made in favour of the Khos ofthe " Fakir Mushkin" class in Chitral, who show certainphysical peculiarities not shared by the other Dard tribes.In person they are Indo-Aryans of a high type, not unlike theShins of the Indus Valley about Koli, but more handsome,with oval faces and finely-cut features, which would comparefavourably with the highest types of beauty in Europe. Themost striking feature about them, and one which distinguishesthem from all other Dard tribes, is their large and beautifuleyes, which remind one of English gypsies, with whom theyshare the reputation of being expert thieves. They have alsounusually fine hair, of which they are very proud. Thewomen of Chitral were formerly sought out for their beautyin the slave markets of Cabul, Peshawur, and Badakhshan.The fairest complexions are to be seen among the Boorishof Hunza and Yassin, where individuals may be found whowould pass for Europeans. Among them red hair is notuncommon.

In dress there is little variety. The loose woollen robedescribed by Mr. Drew is worn also in Sirikol, Wakhan, Zebak,Chitral, Yassin, Hunza, Nager, and the Yaghestan Valleys.Those who can afford it substitute in summer a cotton robeof the same cut, with quilted edges, worked round the neck


73


Tribes of the HiYndoo Koosh.

and front with silk embroidery. When first put on, the sleeves,which are very full, are crimped in minute folds right up tothe neck, giving the wearer a clerical appearance. In theIndus Valley about Shinkari, the men wear turbans and tight-fitting clothes, and retain the curious leather leg wrappingscalled " Towli," mentioned by Mr. Drew, which are peculiar tothe Shina-speaking tribes, and the Torwal and Bushkar tribesof the Swat Kohistan. They are often called " towti-bads "or " towtching " in consequence, by their neighbours. InChitral, boots of soft leather are worn. The women wearwide trowsers, over which is a loose chemise of coarse-colouredcotton stuff, fastening in the middle at the throat, and com-ing down to the knees. The opening is held together by acircular buckle, from which hangs a curious triangular silverornament called " Peshawez," that varies in size according tothe circumstances of the wearer. Round the neck aregenerally one or two necklaces of amber and coloured beads.The wealthier wear necklaces of silver beads with oval -silvermedallions, and a piece of cornelian or turquoise set in them.In Chitral, Wakhan, and Sirikol the men wear very smallscanty turbans. In Gilgit, Astor, and the greater part ofYaghestan the rolled woollen cap mentioned by Mr. Drewis commonly worn. The women also wear a loose woollencap, generally of dark colour. In the Shin caste unmarriedwomen are distinguished by a white cap, which is never wornby married Shin women. Both men and women wear numbersof charms, sewn in bright-coloured silk, and suspended fromthe cap or dress by small circular brass buckles. Some of thebuckles are very tastefully worked. A curious kind of clothis sometimes woven out of bird's down. That of wild fowl andof the great vulture (G. himalayensis) is most generallyused. The down is twisted into coarse thread, which is thenwoven like ordinary cloth. Robes made of it are very warm,but always have a fluffy uncomfortable look, suggestive of dirt.They are only made in the houses of those in good circum-stances. The pushm of the Ibex is also in great demand forwarm clothing, but it never seems to lose its strong goatysmell.

The men when young shave the whole top of the headfrom the forehead to the nape of the neck; the hair on bothsides is allowed to grow long, and is gathered into a singlelarge curl on each side of the neck, and the beard is keptshorn. This fashion has also been adopted by the Baltisfrom the Dards. Young men of the better class only shave


74


PESHAWEZ

CHITRAL COMB

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [ix] 1880

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [x] 1880

Habits and Customs.

the top of the head for a space 2 inches broad in front,tapering to half an inch behind. Those who cannot boast oflong locks, dress their hair into numerous small cork-screwringlets all round the head.' On the approach of middleage the whole head is shaved, according to the orthodoxMahommedan fashion, and the beard is allowed to grow.In Chitral the effect of the long-flowing locks reaching to thewaist is often extremely picturesque.

The mode of salutation between equals, on meeting aftera prolonged absence, is graceful and pleasing. After clasp-ing each other, first on one side then on the other, hands arejoined, and each person in turn kisses the hand of the other.Superiors are greeted either by kissing the hand or touchingthe foot, both at meeting and parting. In Chitral, when themeeting is between two of unequal rank, the inferior kissesthe hand of the superior, who in return kisses the formeron the cheek. A similar practice is said to have existedamong the ancient Persians.'

On the occasion of the visit of one chief to another, a rathercurious ceremony called " Kobah " takes place. On arrival,the visitor is conducted to the Shawaran,3 and the followers ofboth chiefs show their dexterity in firing at a mark set up ona tall pole, from horseback while galloping at speed. Afterthis a bullock is led out before the guest, who draws his swordand does his best to cut its head off at a single blow, ordeputes one of his followers to do so, and the carcase is givento his retinue. The custom exists in Shighnan, Badakhshan,Wakhan, Chitral, Yassin, Gilgit, Hunza, and Nager. In thelatter place it is customary to slay the bullock with bow andarrow. Of late years the practice has become somewhatmodified owing to the strict observance of Mahommedancustoms, and it is more usual to give over the bullock aliveto the guest, so that its throat may be cut in a more ortho-dox fashion; but occasionally a chief wishing to show off thestrength of his arm and the temper of his blade, will adhereto the old custom.

Polygamy is of course practised, and the right of divorceis somewhat wantonly exercised. The marriage of veryyoung children is not common, though occasionally practised.Girls are generally married between the ages of ten and four-

I Rawlinson mentions this as an ancient Persian fashion.-Ancient Monarchies,Vol. IV.

2 Strabo Book XV., Chapter 3, Section 20.

3 The Shawaran answers all the purposes of the village green in England, beingused for all gatherings and games.


75



teen. Wives are regarded as the absolute property of thehusband and his heirs. On a man's death his brother canclaim to marry all his widows, and no widow can marry againwithout the consent of her husband's brothers. Frequently,if a man leaves several widows as well as several brothers,the latter apportion the former among themselves. So strictlyis the rule observed that, should there be only one survivingbrother and he an infant, the widow cannot remarry elsewheretill he is old enough to say whether he will marry her or not;On the other hand, it is considered disgraceful to refuse tomarry a brother's widow, so that it is not uncommon for a boyof ten years old to marry a woman more than twice his age.So absolute is the custom, that a woman cannot refuse tomarry her deceased husband's brother, and her own parentshave no voice in the matter. This often leads to two sistersbeing wives to the same man simultaneously, though thepractice is forbidden by Mahommedan law. In Chitral, mar-riage with a husband's brother, though common, is not com-pulsory on the woman. Among the Afghans of Dir, if awidow should refuse to marry her husband's brother, he hasthe power of selling her, as she is regarded in the light offamily property, which has been purchased and paid for.Among the Shin caste the marriage of first cousins or otherrelations within that degree (such as uncle and niece) isstrictly prohibited, though allowed by Mahommedan law. InTorwal and Bushkar the marriage of first cousins is allowed,but marriages such as of uncle and niece or niece's daughterare forbidden.

In none of the Dard languages are there terms distinctiveof polygamous relationship. All wives are of equal rank,priority of marriage not conferring any claim. In the Shinaand Boorishki languages, uncles on the father's side are styled" great father " or " little father," according to their age incomparison with that of the speaker's father; but there is adistinct term for an uncle on the mother's side. In the sameway the term "aunt" is only applied to those on the father'sside, the mother's sisters being all styled " mother." Thereis no specific term either for nephew and niece, who are styled"son " and " daughter." In the same way cousins are styled" brother " or "sister." This would seem to point to the formerexistence of communal marriage, such as still exists in someparts of India. In the Khowar language the term "uncle"is applied to the brothers of both father and mother withoutdistinction; but aunts on the mother's side are styled "mother,"


76


Habits and Cusloms.

which would point to polygamy, and not to communal mar-riage, as an ancient institution in the Chitral Valley. In theBushkarik language the terms point towards polyandry.

Cases of infidelity are extremely common, and the menshow none of the jealousy of their wives usual in olderMahommedan communities. In cases of adultery the injuredhusband has the right to slay the guilty couple when he findsthem together; but should he slay one and not the other, he isheld guilty of murder. This practice is followed in Sirikol andWakhan as well as south of the Hindoo Koosh. It is saidthat the Afghans of Swat, Dir, and Asmar take no notice ofa wife's infidelity if, when it comes to their knowledge, theyare able to disguise the knowledge from others; but shouldthey learn it through a third person, a bloody vengeanceis inflicted. In cases where conclusive proof is wanting,and which are brought for settlement before the ruler orWuzeer, guarantee is taken for the future by the accusedplacing his lips to the woman's breast. She thenceforthis regarded as his foster-mother, and no other rela-tions but those of mother and son can exist betweenthem. So sacred is the tie thus established esteemed, thatit has never been known to be broken, and the most jealoushusband ceases to suspect even though a confession of pre-vious guilt may have been made. In such a case a sheep anda toloo of gold are placed at the feet of the husband by theoffender, who humbly sues for forgiveness.

It would appear that morals were more lax formerlythan they are now. In Hunza, where the community ap-proaches most nearly to its pre-Mahommedan state, infidelityis not regarded as an offence, and custom requires that a manshall place his wife at his guest's disposal, as in Hazara. Thedroit de sezgneur was exercised by the father of the presentruler, and though the custom has been allowed to fall into disuse,it is evident from the accounts given of weekly orgies held byGhazan Khan that the right is only held in abeyance and notformally renounced. In Nager things are but slightly better,and a man considers himself highly honoured if his wife attractsthe attention of the Thum. Islam has not yet brought aboutthe seclusion of the women, who mix freely with the men on alloccasions Young men and maidens of different families eatand converse together without restraint, and great liberty isallowed to young women, with frequent evil results. Infanti-cide arising from illicit connections is common, and is notconsidered a crime.


77



Marriage is the occasion for much ceremony, whichdiffers slightly in each locality. Though the young peopleoften arrange a marriage between themselves, it is more usualfor the match to be arranged by the parents. After determin-ing by private negotiation the conditions of the match, thebridegroom's father proceeds to make a formal proposal.Dressed in his gayest clothes, and accompanied by his friend,he visits the bride's family, who are assembled to meet him,taking with him certain presents, such as a cow or sheep,beads, clothes, and a sword or gun. The formal demand forthe bride having been made and assented to, an interchangeof presents takes place. In Chitral, Wakhan, and Sirikol thebride has a bracelet of beads placed on her arm by the bride-groom's father. In Gilgit, cedar branches are burnt, and thebride's parents are presented with a knife, a rope, a few yardsof cloth, and a leather bag for holding grain; the bridegroom'sfather receives in return some wool and a gourd. Thisinterchange of gifts is apparently emblematical. In Torwalthe price of the bride is paid over at this time, and the bride-groom's father is accompanied by men dressed as women,who dance and sport to the assembled company. In someplaces it is not etiquette for the bridegroom to be present.The betrothal being completed, the marriage may not followfor some time, but it generally takes place within the follow-ing year. For convenience marriages generally take place inJanuary and February. There is then no agricultural workto occupy the men, and the houses are well stored with meat.So firmly established is the custom in Nager, that a heavy fineis inflicted on marriages held at any other season.

The fixing of the day for the marriage now rests with thebridegroom's parents. After giving private notice, a smartly-dressed friend of the bridegroom is sent to announce formallythat he will arrive on a certain day to claim his bride.Certain prescribed presents are interchanged on the occasion.On the appointed day the bridegroom, surrounded by hisfriends and equipped with bow, arrows, and battle axe, setsout for the bride's house. The bride remains in the innerapartments, dressed in her gayest clothes with a fillet ofcowrie shells bound on her head. This decoration is said tohave been introduced by the Shins, and is obligatory amongthem. On entering the house branches of cedar are burnedin an iron dish and waved about over the bridegroom's head,and the party is sprinkled with flour. In Wakhan andSirikol the bridegroom is met and sprinkled with flour


78


Habits and Customs.

at some distance from the bride's house. All being seated,a large platter full of bread is presented to the bridegroom,who distributes it to all the company, after which he placeshis gun or sword on the platter and it becomes the perquisiteof the dish-bearer. In Gilgit two of the bride's and two ofthe bridegroom's friends are seated face to face, and a cakeof bread is passed across; each of the bride's friends breaksoff a piece, which is left in the dish, and the bridegroom'smen place their turbans or caps in it as a token that theirheads are at the bride's disposal. The dish is carried in tothe bride, who sends back the turbans. In former daysthe eating of bread together, at this stage, by the bride andbridegroom, was considered to complete the marriage. Theidea was that, whoever managed first to eat a morsel wouldhave the mastery in wedded life, and this always caused ascramble. At every stage a prescribed interchange ofpresents, which have all been carefully stipulated for before-hand, takes place. Meanwhile the friends of both familieshave been spending the day outside the house in singingand dancing, and this is kept up all night also. The priceof the bride, and the presents agreed upon, having beenmade over to her family, the Moollah appears and readsthe marriage service according to the Sharyat. In Chitralthe bridegroom then starts for his home with his bride.In Wakhan and Sirikol he is conducted to the bride, anddoes not take her away till next day; the women of herfamily resist his entering the room in which she is until hepacifies them with presents. In Gilgit the two still remain apart,and next day the " Kalak Malak," which is peculiar to Gil-git, takes place. This constitutes the ratification of the mar-riage, and is the assessment of all the presents given fromfirst to last. Two friends of each side meet and appraiseall the presents given by the bridegroom. Three toloos ofgold-dust, equal to twenty-four rupees, represent the price ofthe bride herself. Her father then produces a large cooking-pot, a bed, jewels, clothes, dishes, and other articles needfulfor setting up house. The bride is summoned and allowedto select any two of the articles, which are given with herfree. The assessors then price the rest, not forgetting tovalue the presents given and received since the betrothal, andthe price of the balance is paid over at once by the bride-groom or his father.

All being satisfactorily settled, preparations are made forbringing out the bride. The bridegroom and his friends


79



stand round the door, and everybody is sprinkled with flour.In Chitral the bride is led out by her mother, who hands herover to the bridegroom, receiving a present in exchange. InGilgit the women of the bride's family follow the party,assailing the bridegroom with abuse and pelting him withmud and filth, feigning anger. After going a mile in this way,the bridegroom gives a present to the bride's mother, and isthen allowed to depart in peace. This is no doubt a relic ofthe practice of marriage by capture. Sometimes on leavingthe house a goat is slaughtered in front of the couple. Theflour-sprinkling is practised everywhere and at different stages,but I cannot ascertain what the custom denotes. In Gilgit itis called Doobun.

After a few days it is customary for the bride's parents tovisit the newly-married couple, when they are received withflour-sprinkling, which is repeated on the first occasion of thebride revisiting her father's house. In some places it is cus-tomary for the couple to go and stay for several months withthe bride's parents soon after marriage.

In Wakhan and Chitral, after leading out the bride thebridegroom returns alone and deposits a present of a gun or asword on the hearth. In Munjan and Ludkho the couple areaccompanied to their homes by all the women of the villages,dancing and singing. They are left alone in the house forseven days, during which food is conveyed to them, but no-body enters, nor are they allowed to leave.

In Torwal the bridegroom's party is accompanied by mendressed as women, who dance and jest, and the whole villagetake part in the entertainment of the bridegroom's friends.The day after marriage the bride is visited by the women ofher husband's family, to whom she must show proofs of hernot having brought " a cracked teacup" into the family. Sheis then congratulated and praised; but should she fail to showthe requisite proofs, she is ever after treated with contempt.

In Baltistan, according to Vigne, the husband goes inperson to see the bride instead of sending a friend or relationto do so, and if he please he .may refuse her, and on themarriage day the ,bride comes to his house instead of hisgoing to fetch her.

Though the young people often arrange a marriage amongthemselves before asking the consent of their parents, they arenot allowed to meet after it has been agreed upon. Shouldthey meet out of doors by accident, etiquette demands thatthey should pass with averted eyes and without speaking.


80


Habits and Customs.

In Gor, rings are exchanged at marriage. In the rulingfamilies of Hunza and Nager, it is the custom, when adaughter is married, for the bridegroom to present her atbetrothal with a gold and silver needle. In Yassin, when, asnot unfrequently happens, the bridegroom is too poor to paythe required price, the young couple elope, with the consentof the bride's parents. At the end of ten days the bridegroomcomes to them and asks forgiveness, promising to pay therequired sum by degrees. A little scene is acted, forgivenessis granted, the neighbours are summoned to the feast whichhas been already prepared, and the wedding is celebrated.This is to save the credit of the bride's family in not havingreceived a sufficient price for her.

The old marriage barriers between the castes are begin-ning to be broken down under the levelling influence ofMahommedanism, and in a few generations will probably dis-appear altogether. The birth of a son is always a matter ofgeneral rejoicing. The friends of the happy father at oncemake it an excuse to stop work for the day, and seizingtheir matchlocks keep up a generalfeu-de-Joie till their powderflasks are empty. The village band is summoned, and danc-ing kept up round the door for the rest of the day. Nonotice is taken of the birth of daughters. In the Oxus Valleyand in Sirikol, when a son is born, all the father's friends hangtheir weapons on the walls of his house, so as to accustom theinfant to martial sights. After seven days the weapons arereturned to the owners, except those belonging to near rela-tions, who receive special presents in exchange.

After the birth of a child a woman is esteemed unclean,and no one will eat from her hand for seven days. Northof the Hindoo Koosh this period is extended to forty days,and for the first seven the infant is not allowed to suckle itsmother.

I have elsewhere discussed the old custom of disposingof the dead by burning. Now the common form of Mussul-man interment is used. A small flat slab of earth about twofeet long is neatly plastered over the graves, and a light is keptburning at night by newly-made graves, under the pretenceof keeping away wild beasts till the earth has hardened; but,as Mr. Drew has remarked, this is more probably a relic of theold practice of cremation. No attention or care is paid toold graves, which constantly present a most unpleasant ap-pearance, owing to the falling-in of the arched roof. I re-marked in Sirikol the same want of attention to old graves

F


82 T-ibes of the Hindoo Koosh.

as exists south of the Hindoo Koosh, and Wood remarked thesame in Kundooz. In Darel and Tangir a piece of roughly-carved wood is placed at each end of the grave, which isneatly plaistered over, and small pieces of white spar areplaced along the ridges between the pieces of wood, whichare about 8 feet apart. In Chitral, instead of wood, flatpieces of stone or slate, 3 or 4 feet long, are used.

All that concerns the division and inheritance of land isnaturally of great consequence among a people who live al-most entirely by agriculture. In Gilgit and the adjacent val-leys, on a man's death his land is not divided equally amonghis sons, as is prescribed in the Sharyat, but in equal portionsbetween his wives' families; for instance, should a man leaveone son by one wife and three by another, the one son inhe-rits half land, and the other three the other half, which again issub-divided between them. Should one wife have sons, andthe other only daughters, the land is divided among the for-mer, the daughters being only entitled to a marriage-portionout of the land. Should a man die leaving only daughters,the land goes to the nearest male heir of the deceased; buta curious exception is made in the case of a man leavingonly a single daughter, who is allowed to take the wholeland as her marriage-portion. The practice is always spokenof as a favour, and not a right, but it seems to be a relic ofa custom by which the succession of women was once recog-nised. The history of these countries shows several in-stances of the succession of female rulers in default of maleheirs. In Wakhan and Sirikol daughters share equally ineverything except land, which is divided among the sons. InChitral and the Swat Valley the law of the Sharyat, by whichall sons have equal shares, is followed. Daughters are entitledto a dowry out of the paternal land on marriage. In Torwal,women inherit the father's land in equal shares with the sons.

The custom of foster relationship is maintained amongall the ruling families, and its ties seem more stringent thanthose of blood kinship. On the occasion of a son or daughterbeing born, the child is assigned to a foster-mother, inwhose house it is brought up, so that frequently the fatherdoes not see his children till they are six or seven yearsold, and the whole family of the nurse place themselves atthe disposal of their foster-child, with whom, for the rest oftheir lives, their fortunes are unalterably bound up. What-ever are a man's misfortunes or crimes in after-life, his goodand bad fortunes are equally shared. Should exile be his lot,


Habits and Customs.

his foster kindred accompany him. On the other hand, ifhe rises to influence, his foster-father is generally his mostconfidential adviser, and his foster-brothers are employed onthe most important missions.

The custom of cementing friendship by the milk connec-tion seems a favourite one. Should a woman dream thatshe has adopted any person as a son, or should any mandream that he has been adopted by a certain woman, theconnection is carried out in the same way as the forced adop-tion before mentioned, and nobody would think of refusingto recognise it. The practice is now falling somewhat intodisuse, but it was extremely common not many years ago.Milk from a woman's breast is esteemed a sovereign remedyfor cataract and other eye-diseases. A resort to it alsoestablishes the milk-tie for ever afterwards.

It is sometimes customary for a young couple, at thetime of marriage, to induce a mutual friend to becometheir foster-father. The tie is ratified at the time of eatingbread together. Bride and bridegroom being seated oppositeto one another, the foster-father elect seats himself be-tween them, and taking a piece of bread in each hand crosseshis arms, observing to keep the right one uppermost, andputs the bread into their mouths. From that time he isregarded as their father.

The foster relationship is regarded as so close, that mar-riage between foster relations would be looked upon as inces-tuous, and, in spite of the precepts of the Koran, it would beimpossible for a man to marry the widow of his foster-son.

The formation of these ties is practised in a peculiarway among the Ashimadek clans of Chitral. It iscustomary for every infant to be suckled in turn by everynursing mother of the clan; consequently there is a constantinterchange of infants going on among the mothers, for thepurpose of strengthening tribal unity.

The Shins are noted for their miserly habits, which theysometimes carry to great extremes. Every man has a secrethiding place in the mountains, where he conceals his money,metal pots, wife's jewels, and all his most valuable property.Occasional stealthy visits are paid to the treasure, which isnever taken out for use except on festive occasions. Nofeeling of honour seems to exist as to the appropriation ofanother's treasure should it by chance be discovered, and-frequent quarrels arise from this cause. Treasures are fre-quently lost altogether by the sudden death of the owner,


83



before he has had time to confide the secret of their hidingplace to his son. The practice is entirely confined to the Shins,who have many legends of lost treasures which have fallenunder the guardianship of demons.

In both Chilas and Darel, a practice exists of storingclarified butter in cellars for a great number of years. It turnsdeep red and keeps for more than a hundred years, when itis much prized. A tree is sometimes planted over the cellarto ensure its not being disturbed, and wealth is computedby the amount of butter stored up. On one occasion a depu-tation came to me from Darel to ask that some run-awayslaves should be compelled to say where they had buriedtheir master's butter, as they alone knew the secret.

Wine, which at one time was universally drunk, is alsoplaced in flagged underground cellars to ripen in large earthen

jars, but is never kept more than a year. In digging the foun-dations of my house at Gilgit, I came on one of these oldcellars with two large jars in it, which had evidently been un-disturbed for many years. The drinking of wine has muchdiminished under Islam, and where still practised is concealedas much as possible, except in Hunza and Ponyal, wherepublic jollifications are not uncommon. The Maulai sectmake no secret of the practice, and on my visit to Hunza, in1876, a bottle of Scotch whiskey made Ghazan Khan sogloriously drunk that all Hunza spoke of it with admiration.

Polo-playing, of which so complete an account has beengiven by Mr. Drew, is the national game. Dardistan play,however, lacks the neatness of the Munnipoori game; butwhat is wanting in style is quite made up in enthusiasm, oldmen joining in the game as long as they are able to sit on ahorse. Matches are generally played for some small stake,and the conquerors exact all the rights of victory by taunt-ing their beaten opponents. In Chitral the game, which iscalled " ghal," is played somewhat differently from the waydescribed by Mr. Drew. Aman-ool-mulk, the present ruler ofChitral, was said to be the best player in the country when ayoung man.

The game is quite unknown in Badakhshan, where " buz-kushi," or " goat-snatching," is the favourite amusement.The following description of this game as played by theKirghiz is given by Shaw, 1 under the name of " Ooghlak:-"

"The headless body of a goat is thrown on the ground, and everyone tries to pick it up without leaving the saddle. The press is tremen-

I Shaw's High Tartary, Yarkand and Kashgar.


84


Habits and Customs..

dous, as, with one foot and one hand on the saddle, they stretch downthe other hand to the ground. Presently one succeeds, and is off,swinging himself back into the saddle as he goes. He is chased by therest, doubling and turning to avoid them. At last, another and anothergets a hold of the goat. The first man throws his leg over the bodyto tighten his hold, and away they go across country till their horsesdiverge, and all but one lose their grasp. He is again caught, butthrows the goat on the opposite side. The others wrestle with him asthey gallop three or four abreast, the outermost riders almost leavingtheir horses as they stretch their whole bodies across their neighbours."

A similar amusement is described by Vamberyi as oneof the marriage ceremonies of the Turkomans, called by themKokbilri (green wolf). In this the bride carries on her lapthe carcase of a lamb or goat, and setting off at full gallop,is pursued by the bridegroom and other young men of theparty, also on horseback.

Firing at a mark from horseback is another favourite pas-time. The mark is a gourd filled with ashes, or a small ball,hung from a pole about 30 feet high. The marksmen gallopat full speed and fire as they pass underneath. Everysuccessful shot is marked by a shower of ashes, and they donot desist till every particle of the gourd is shot away. Con-sidering the clumsiness of the weapons used, the shooting issometimes remarkably good.

As polo is the national game, so dancing is the nationalamusement, and no description of these people would becomplete without mention of it. Feast-days, births, weddings,any occasion of a gathering, serves as an excuse for dancing,and the end of a game of polo is always signalised by a danceon the Shawaran. The spectators form a ring, inside whichthe musicians are seated, opposite the principal personagepresent. The instruments tune up, and a murmur goes roundthe circle as to who will dance. Soon a name is called out,or a volunteer steps into the ring, and, with a word to theband, commences. Several different steps are in vogue, eachof which has its special air, the Dunni, Soz, Balos (Iskardo),Tuppnutt, Tajwer (Badakhshan or Tajik), Sirikoli, and Cash-meri. Almost all of these commence slowly, increasing inpace till the performer is bounding round the circle at topspeed. As soon as one is tired, fresh dancers are alwaysready to come forward, and hours are often passed withouteither performers or spectators seeming to weary. The danc-ing is sometimes really graceful and interesting to watch,and forms a great contrast to the terrible monotony of an

Vambery's Travels in Central Asia.


85


Tribes of the Hindoo Kooshi.

Indian nautch. In Hunza a very spirited sword-dance is per-formed. Sometimes two or three dancers enter the circletogether, one acting as leader to the others. At weddingsten or twelve join in, each holding sword or battle-axe in hand.The public dancing of women, mixed with men, is now onlypractised in Hunza. In Bushkar dances of women take placeon feast days, but men are not allowed to be present. InChitral and Yassin the Ashimadek class affect to despisedancing, and seldom join in it, but the rulers of those countrieskeep dancing-boys for their amusement. In Yassin, on oneoccasion, I witnessed some of their performances by torch-light, which made a very picturesque scene.

The music consists of a double-headed drum beaten withsticks, two or three pairs of small metal kettle-drums, andtwo or three clarionets made ofapricot wood. Special airs arereserved for the ruler anddifferent officials. The musi-cians are Doms, and every manof any consideration has hisown band, which attends himwhenever he moves. Everyvillage also has its band. Thesinging is of a less pleasingnature, but it is interesting, asbeing one of the methods bywhich old historical traditionsare preserved. In Gilgit singingby individuals is not common,the usual practice being to formlarge chorus parties, whichchaunt the deeds of formerkings. Generally the singersform into two parties, each often or a dozen, and sing alternate verses. The end of the verseis emphasized by a simultaneous step or bound forward, or side-ways, which causes jostling and somewhat mars the effect.

Considerable difference exists in the nature of the songsof the different countries. In Gilgit, Hunza, and Nager, thesongs are, with few exceptions, of a warlike nature, andcelebrate the achievements of different princes. In Hunzaand Nager, where the language spoken is Boorishki, thesongs are in Shina, as the native language does not readilylend itself to poetry. Shina songs are harsh, and the words


86


Habits and Customs.

present a few striking images which want connection, andwhich are often repeated with wearisome iteration. TheKhowar songs are mostly of an amatory nature, seldomtreating of warlike subjects, and give evidence of a morecultivated taste than those in Shina, while the musical natureof the language and the better rhythm of the verse entitlethem to the first place in Dard poetry. Generally two per-formers stand a little distance apart and sing in strophe andantistrophe to each other: a chorus stand by who do notrepeat the words, but give emphasis to the periods by a loudAh Ha and by stamping.

The following examples will give a good idea of the dif-ferent styles

SHINA.

I.

Loh wito, Soori Gowrithum, loh wito,Bitigi birdi loh wito, dcnva sung tar~go.Loh whko, skjo Malika, loh w&to,Bitig4 birdi loh wito, dinyi sung tarigo.NA loh wilto, Soori Habbi Khan, loh wito,BitgA birdi loh wAto, diny4 sung tarego.Tai zhizi sigA badik t6 allah in Sargin goomchoreLoh wito, skjo Malika, loh wAto.Tai zhzi sigi bidik t6 allah in Sargin goomichor&.

TRANSLATION.

Dawn has come, Soori Gowrithum, dawn has come.To the whole earth dawn has come, the world is lighted up.Dawn has come, grandson of Malika, dawn has come.To the whole earth dawn has come, the world is lighted up.Again dawn has come, Soori Habbi Khan, dawn has come.To the whole earth dawn has come, the world is lighted up.Thy mother, too, in her wisdom cherished us in Sargin.Dawn has come, grandson of .Malika, dawn has come.Thy mother, too, in her wisdom cherished us in Sargin.

II.

The forest serpent, Soori Mahommed Khan.The forest serpent rouses himself.Beyond Sharot he will brandish his sabre.The forest serpent ofthe race of Malika.The forest serpent rouses himself.Beyond Sharot he will brandish his sabre.


87



KHOWAR.

I.HazAra Beg ispah petch,Chitraret6 biss6 ketch,ChitrAroh Mihter ispah ghetch,KhooshAnd kordm jAnoon.

MA Mihter yoh nisai,Pinjareshoh muss nisai,Muss nisioh doko prai.Khooshin6 koritm j Anoon.

Eh! Gohr KhadaiyAr,Shah Mohturrum jinooyAr,Mi Mihteroh bol KhatAr,Mastoochoh koyun shotAr.Khooshin6 koram jinoon.

Kai Khowas Khan DoorAni,Til nizoh ai gunn6,Kohi Taoosum maidAni.Khooshini korim jinoon.

Maiyl Mihter chaiyak hoyi,JAn tankri joodi hoyi,NissA Milter tuzzA hoyi,Khhdai mutt6 rezd hoyi.KhooshAnd kortm janoon.

Yeri Mihter purri prai,Purri Gohrjhni prai,Khhidai Mihterot6 prai.Khooshi'n6 koraim janoon.

TRANSLATION.

Ruzara Beg is our heart's friend.We will go with your family to Chitral.The prince of Chitral is our eye.Oh my life we will make him happy.

My prince came out,The full moon shone out.The moon shone out and set again.Oh my life we will make him happy.

Oh Goh? Good-bye to you,My hift's friend Shah Mohturrum (comes),My prince's army is terrible,He will subdue Mastooch.Oh my ife we will make him happy.


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Habits and Customs.

Kai Khowas Khan (brave as) a Doorani,With a broad spear in his hand,Will ride on the Taoos maidan.Oh my life we will make him happy.

My prince became ill,Life nearly left my body,Again my prince became well,God filed me with joy.Oh my life we will make him happy.

My prince crossed over (the river),Gohr on the other side was ready to die,God gave victory to my prince,Oh my life we will make him happy.

The above refers to an incident in the life of Badshah, sonof Suleiman Shah, Khushwaktia.

II.

Bulbul komistai jung joyer ogot 6,Jir~ko no bom drding bom jung golot6,Heh md jAn, jind tutt6 guioom.

Bulbul komistai tungAzi chigot6,Awd td treshtoo anzowA dgot6,Heh mI jAn, jAnd tutt6 guroom.

Bulbul shariki tA jinA koh kyah sher,MA jAn tutt miloom funnA Idki sher,Heh mi jan, jAnd tutte guroom.

AwA brtyoomun tutt6 hyah paichini,Idi ai kor6 bilaur ghetchini,Heh mI jAn, jin6 tutt6 guroom.

Buttun mi buttun sirgushtd kussi main,Koh kyah jum inis turn mokoh pushimain,Heh mi jAn, jin6 tutt6 guroom.

Daiyiis gerduni chirghlah buss boy',Goyl ki chirosori muggus doye,Heh md jan, jin6 tutt6 guroom.

TRANSLATION.

A bulbul has alighted to drink at the fountain,I cannot restrain myselffrom clasping her neck.Oh my life, I will give my ife for you!


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Tribes of the Hindoo Koosh.90

A bulbul has alighted on the turffor shade,I am ready to he cooked like an onion for you.Oh my lije, I will give my lifejor you!

Oh bulbul, oh mynah, what is in your heart?You know my life is placed in my hand for you,Oh my hffe, I will give my lifefor you !

Let it not he concealed, I am dying for love of you,Give me one glance with your crystal eye.Oh my life, I will give my lifelb you !

Forgetting my country I am distracted and wander,On what joyful day shall I see your face?Oh my ife, I will give my life for you!

Your cuckoldy husband touching your milk-white neckIs like afly defling cream.Oh my life, I will give my life for you!

III.I roam on the mountains as if f trod on hot ashes,The sword of love has stricken me; I made of myselfa shield of two bones.

Oh Yoormun Hamin!

Oh Fairy I swear by God after seeing you there is no light,Night and day are alike dark to me, no dawn comes to me.

Oh Yoormun Ramin!

The curls of my bulbul are like rosebuds and maiden hair fern,Come sit by me and sing like a mynah or a bulbul.

Oh Yoormun Hamin!

Still I look at you; you turn away and look elsewhere,My life is yours, why do you look at my enemies?

Oh Yoormun Hamin!

Your long ringlets and your well-curled hair are like bedmushk,You bind up your locks to slay this lad.

Oh Yoormun Hamin!

I sigh day and night for the bulbul,I kiss your pearly ringlets in my dreams.

Oh Yoormun Hamin!

This is a very favourite song in Upper Chitral, where thegrave of Yoormun Hamin is still to be seen. A romanticstory is attached to her memory.

The above songs must not be studied as examples of thelanguage : they contain many inflexions which are not found


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Habits and Cusloms.

in the colloquial. Dr. Leitner has collected a large numberof Shina songs.

Oral traditions and genealogies are also preserved infamilies to whom this duty is assigned, and carefully handeddown from father to son.

The ancient weapons were bow and arrows, battle-axe andround leather shield. Those able to afford it also wore ashirt of mail and a steel cap. The bow and battle-axehave been replaced by matchlock and sword, but are not yetquite obsolete. Though powder is easily made, the tribeshave to depend on Cashmere and l3adakhshan for matchlockbarrels, so Robin Hood's weapon is still used in the chase.The bows are made of strips of ibex horn, softened in waterand bound together, and are very tough, powerful weapons.The battle-axes are of different shapes, according to locality,someof them being inlaid with silver, or having engraved

patterns on them. The old weapons are carefully preservedand produced on the occasion of weddings, which would notbe thought complete without them. A bridegroom present-ing himself at the house of his father-in-law elect withouta battle-axe would be sent away to get one, and if unable todo so would have to make an extra payment. In the presentday the men of Chitral are noted for their swordsmanship,which has gained many a victory over matchlocks. In 1852a regiment of Goorkhas in the Maharajah of Cashmere'sservice were cut to pieces by Chitral and Yassin swordsmenwithin 3 miles of Gilgit, though they formed square, andtried to reach the fort from which they had been cut off, inthat formation.

Dard warfare is, however, seldom of a very resolute nature,and their records are full of accounts in which two or threedays' skirmishing has led to the defeat of one party or theother with the loss of a few men only. Every village hasone or more forts according to the number of inhabi-tants, in which all can take refuge in case of need. Owingto the easily defensible nature of the country, surprise isabsolutely necessary to success. An attack having beendetermined on, every effort is made to throw the enemyoff his guard, and then, by a succession of forced marches,possession is gained of the pass or the narrow part of thevalley which forms the key of his country. Should these begained, the inhabitants of the invaded country take refugein their forts. Their defence then depends almost entirely onthe state of their supplies. Sometimes their water-supply is


91



cut off or their stores fail, and they are obliged to make.terms. On the other hand, if they are well supplied, theinvader gets tired after a short time and retires. If theyfeel strong and confident, the garrison sallies out to offerbattle outside the walls, but the taking of a fort by assaultis unknown. On account of the supplies it is usual to planan attack for the time when the standing crops in the invadedcountry are just ripe.' The store in the fort is then at itslowest, and the invader finds no difficulty in subsistence.

Though Islam has introduced the inconvenient Mahom-medan calendar, the ancient method of computation by thesun is still in use. In Gilgit and the valleys to the souththe months are now distinguished by the Arabic names of thezodiacal signs. In Hunza and Nager a more ancient nomen-clature still exists, as it did till lately in Gilgit, though mostof the names in the latter place are now lost. The year isdivided into two seasons, from solstice to solstice, called"y 6 1" (Boorish) and "hall6l" (Shina). The season com-mencing at the winter solstice is called " baiy," and the onecommencing at the summer solstice " shini." Each seasonis divided into six months, the names of which are repeatedin each season in a different order; the second season begin-ning with the first month, and then the other names beingtaken backwards. The months are named from certainobjects or fancied resemblances on the horizon behind whichthe sun sets at certain dates, as seen from the gate of theruler's castle, so that each place has a different set ofnames for the month. The calendar as it still exists in Nagerwill give a sufficiently good idea of the system.

The months are as follows, commencing with the wintersolstice:-

i. Baiy Isha.2. ,, Gamoosa (ice-sun, the sun sets behind a glacier).3. ,, Tikkidir, (earth line, the sun sets behind a level space).4. ,, Kabula, (kebla, the direction of Mecca).5. ,, Hingbalter (door-way, from a rock resembling a gate-

way).6. ,, Booye (shoulder-blade, from a rock resembling the

blade bone of a sheep).7. Shini Isha (commencing with the summer solstice).8. ,, Booye.

9. ,, Hingbalter.10. ,, Kabula.IT. ,, Tikkidir.12. ,Gamoosa.

1 The time that kings go out to battle," i Chron., XX, 1.


92


Habits and Customs.

Isha literally means a mill-pond, but in this case it is notmeant to represent a mark on the horizon, but to signify areceptacle, the place beyond which there is no going. TheKebla month is no doubt a name of modern introduction. Inancient times computation seems to have been by theseseasons. The term " y6 l" has now come to be used for thewhole year, and the half year is called " y6l trang," but a manof forty when asked his age will often say that he is eighty"y61-trang." According to Mr. Schuyler, the Kirghiz makethe same computation. The half-month is called toonts(Boorish), and putch (Shina), and no smaller division of daysis recognised, though in Shina there are but seven names ofdays, which closely resemble the Sanscrit days of the week,thus-

Sunday Adit in Sanscrit Aditya bar.Monday Tsundora Sambar.Tuesday Ungaroo Mangal bar.Wednesday Bodo Budh bar.Thursday . Bressput Brihaspati bar.Friday . Shooker ,, Suka bar.Saturday Shimshere Sanischar bar.

These names are used in Gilgit, Hunza, and Nager, andwere most probably introduced by the Shins, as they werein use long before the Sikh power was felt across the Indus.It would seem as if the Shins, while introducing the Hindoodays of the week, adopted in other respects the mode ofcomputing time already existing in the country.

In Chitral the calendar is computed by the solar yearcommencing with the winter solstice; but the months taketheir names from peculiarities of season or agricultural opera-tions, not from local land marks. They are-

i. Toongshal (long nights).2. Phutting (Extreme cold).3. Aryan (Wild ducks).4. Shadakh (Black mark, in allusion to the black appearance

of the earth when the snow melts).5. Boi (Sparrows).6. Ronzuk (Trembling, in allusion to the waving appearance

of the growing corn).7. Yogh (Full).8. Mooj (Middle, alluding to summer being half over)9. Poiyanaso (The end).

io. Kolkomi (Threshing).i i. Kirman (Sowing).12. Chunchoori (Leaf falling).


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The ordinary Mahommedan calendar is, however, cominginto use, especially among the Ashimadek class. The daysof the week are named according to the Mahommedan calen-dar, except that Friday is named Adinna.

In Bushkar and Torwal, the Mahommedan calendar isfollowed. In the latter place the ordinary names are pre-served, in the former the months are named-

Hussan Hoosein. Sooepi (Great month).Safar. Shokudder.Purum ishpo (First sister). Roz.Dowim ishpo (Second sister). Lokyiil (Small festival).Tlooi ishpo (Third sister): Miina (Intervening).Chot ishpo (Fourth sister). Ginyil (Great festival).

The constellation of the Great Bear is called " the mai-den's corpse," the four corner stars being supposed to repre-sent a bier: the small star above the middle star of the tailis called the " star of life," as it is supposed to be invisible toa person forty days before death. The pleiades are called theflock of sheep; a comet, " the star with a tail," is supposedto portend the death of a king. The milky way is calledthe " track of the cow and horse," the tradition being thatin the broad part about the middle the horse fell down fromgoing too fast, while the cow travelled safely. The worldis supposed to rest on the horns of a cow, which shakes itshead occasionally at the sins of the inhabitants, and socauses earthquakes.

The west and south are always spoken of as up, and thenorth and east as down. A man going west or south to aplace talks of going up to it. Fairies and demons that livein caves among the mountains or in desert places, have aprominent place in the belief of the Dards. Dr. Leitner hasalready given an account of the Yetch and its female coun-terpart the Rood. In Boorishki they are known as Phootand Billuss. Madness is supposed to be caused by a demoncasting its shadow over a person, while the shadow of a fairyconfers the gift of prophecy. Demons assume the appearanceof human beings to lure men to destruction, but they arerecognisable by their feet being turned backwards.

In Gilgit, Hunza, and Nager the ruler's family is supposedto be specially under the protection of 'a guardian fairy calledYoodeni. A drum, called the Yoodeni drum, is always kept onthe top of the ruler's castle. When it is heard to sound at cer-tain festivals and at critical times it presages good fortune.Nobody must try to see the Yoodeni, or look in that direction


94


Habits and Customs.

when the drum is heard; if he did so, some evil would be certainto happen to the daring individual, the least he could expectwould be that his head would be twisted round to his back,and remain so for the rest of his life. A warlike expeditionundertaken without the sounding of the Yoodeni drum wouldcertainly end in disaster.

Trial by appeal to the ordeal of fire is still practised.Seven paces are measured, and a red-hot axe-head is placedon the open palm of the accused, on which a green leaf hasfirst been spread. He must then deposit the hot iron at thespot appointed seven paces distant, and should any mark ofa burn remain on his hand, it is a proof of guilt. The Vakeelof the Thum of Hunza on one occasion offered to subjecthimself to the ordeal before me, in order to clear his masterof a false accusation.

Magic has a prominent place in Dard ideas, and manyindividuals are credited with the power of exercising magicalarts. The rulers of Hunza and Nager are credited by theirsubjects with the power of producing rain. During a verysevere winter I captured a full-grown markhor, which hadwandered during the night into the cultivated land. Theoccurrence being unusual, the animal was at once regardedas ajfn, and a deputation came to me shortly after it wascaptured, asking me to release it lest it should bring misfor-tune on the place. The death of the Wuzeer, which happenedunexpectedly a few days afterwards, is still ascribed to theoccurrence. Written charms are in great request, and everyperson wears one or more suspended to different parts of thedress by circular brass buckles. Those most in demand arecharms conferring invulnerability and courage on the wearer.Charms are also attached to the mane and forelock of favour-ite horses. Certain springs are supposed to have the powerof causing tempests if anything impure, such as a cowskin,is placed in them. This seems to have been an old and widely-spread superstition. Baber mentions it in his memoirs." Some books mention that in Ghazni there is a fountain,into which if any filth or ordure be thrown, immediately thererises a tempest and hurricane with snow and rain.". Thesame is mentioned by another writer.2 " Many days elapsedwithout the opponents' having engaged each other, when itwas mentioned to Mahmood that in the camp of Jeipal wasa spring into which if a mixture of ordure should be thrown,the sky would immediately become overcast, and a dreadful

I Baber's Memoirs by Erskine, p. 149. 2 Brigg's Ferishta, Vol. I, p. 16.


95



storm of hail and wind arise. Mahmood having caused thisto be done, the effects became visible; for, instantly the skylowered, and thunder, lightning, wind, and hail succeeded,turning the day into night, and spreading horror and destruc-tion around."

Divination is still practised, in spite of the conversion ofthe country to Mahommedanism. The Dainyals, or diviners,who are of both sexes but are more frequently women, aresupposed to receive the gift of second sight by the shadow ofa Barai, or fairy, having fallen on them in sleep. Dr. Leitnerspeaks of the gift as being supposed to be hereditary, butthis is not the case, though the daughters of Dainyals oftenbecome Dainyals also. Dainyals are said to be only foundamong thh shepherd population, and it is easy to understandhow a solitary life among the wild crags of the Hindoo Kooshshould encourage a belief in the power of intercourse withthe unseen world. Quite young people become Dainyals,and the spirit of prophecy is supposed to remain with themfor life.

The first intimation of the gift to the friends of the reci.pient is conveyed by their finding him or her in a deep trance.The requisite music is brought, flageolets being substitutedfor the ordinary clarionets, and softly modulated airs areplayed close to the ear of the entranced. Gradually hemoves and begins to show signs of life, on which a goat isbrought and decapitated, and the bleeding neck presentedto the Dainyal novice. This is the test of a true Dainyal.If the gift of divination has really come to him, heseizes the bleeding neck, and sucks the blood. Some findthis too much for them, and refusing to suck the blood arelooked on afterwards as only feebly gifted with the spirit ofprophecy. The idea of imposture never seems to be enter-tained by these simple-minded people. The recognised Dain-yals are consulted on all special occasions, such as theyearly festivals in summer, or the declaration of war with aneighbouring state. The spirit of divination is supposed tolie dormant in winter, and to be strong in proportion to theheat of the weather.

On the first occasion of my witnessing an incantation, twoDainyals were brought from a considerable distance to pro-phesy at the Ganoni festival in June. They were both women,one of about twenty-five and the other about forty years ofage, who showed by their wild and haggard looks the strainof the often-practised ceremony on their faculties. A circle


96


Habits and Customs.

being formed round which the spectators seated themdelves,a bunch of cedar twigs was placed on a flat stone and set onfire, and while two or three men vigorously blew up the flame,the Dainyal with a cloth over her head inhaled the thick pun-gent smoke which curled round her head, while the musicplayed softly. In a few minutes she became violently agi-tated, her hands were convulsively clasped over her head, andher whole body was shaken with uncontrollable muscularmotion, till, dashing the burning branches aside, she fell pros-trate at the feet of the musicians, grasping the drum with herhands, and violently throwing her head backwards and for-wards in a way that threatened dislocation. At length, over-come by the violence of her exertions, she fell apparentlysenseless on the ground. The spectators shouted long andloud at this triumphant manifestation of the fairy's presence,and the music played its loudest. Then the second Dainyalentered the circle, and in a few minutes was also lying motion-less. The music now changed to a harsh cadence, and soonone, and then the other, rose and staggered round the circle ina rude attempt at stepping in time to the music. With theirlong hair floating loose, half-closed eyes, drunk with the fumesof the cedar smoke, and occasionally coming into collision,they formed a most weird and somewhat painful spectacle,while the shouts of the spectators rose and fell at eachuncouth gesture, varied by shrill whistles that would have donecredit to the gallery of a popular London theatre. The violentexertion soon produced fatigue, while the worst effects ofthe cedar smoke seemed to disappear and the prophesyingbegan. While the music played softly, the two witches re-duced their movements to a sort of aimless walk round thecircle, with fixed and vacant gaze, occasionally one wouldstop and place her head close to the flutes or the drum asif listening to a language that others could not hear, andthen again resume the weary round. Sometimes, during oneof these pauses, one would, after listening, raise a shrillchaunt which was attentively listened to by the musicians,and after being repeated once or twice was, caught up bythem and loudly chaunted to the audience, while murmurs ofsurprise or congratulation Tan round the circle.

This, varied with intervals of leaping and dancing whichseemed to excite both themselves and the spectators to thehighest pitch, lasted for about an hour, when the palpableexhaustion of the Dainyals made it necessary to close themeeting. A man going into the circle gave a back, as at

G


97



leapfrog, and one of the women, taking a flying leap on tohis shoulders, was carried out of the ring, the second Dainyalfollowing in like fashion on another back being offered,and the meeting broke up. No attempt is made to directthe prophecy to any topic by hint or question, and the Dainyalis always free to give, as the communication of the fairy,whatever comes into her head. Considerable freedom ofspeech is gained in this way, and an unpopular ruler oftengets a broad hint given him. Dainyals only exist now in Gil-git, Hunza, and Nager, the stricter Mahommedanism of theneighbouring valleys having disestablished them. Circum-stances point to this mode of divination being of Shin intro-duction, the majority of Dainyals being of that caste. Strongerevidence is afforded by the fact that it is incumbent upon aDainyal, of whatever caste, to refrain from cow's milk, likethe most orthodox Shin.

During the ceremony the witches attempt, occasionally,to rush out of the circle, but are thrust back by the specta-tors, the idea being that they are forced to prophecy againsttheir will. Occasionally, too, they affect to become excitedby the sight of certain persons, bright colours, dogs, &c.,and rush at and try to tear them, but are repelled by thespectators, and so are forced to content themselves withhurling stones at the object of aversion.

According to Elphinstone's account of the Siah PoshKaffirs, something of the same kind exists among them.He says: " They have also persons who can procure an inspira-tion of some superior being, by holding their heads overthe smoke of a sacrifice; but these are held in no particularreverence." Moorcroft mentions mountain witches at Nadaunwho were called Dain, and a form of divination called Dewallais still practised in some parts of the Punjab.

Serious crimes, such as murder, are rare. In Wakhanmurder is punished by a fine of six horses, six guns, andthirty woollen robes; should the murderer be unable to paythe fine, he is forced to give up a son or daughter as a slaveto the family of the murdered person. Theft is punished bya fourfold restoration of the stolen property, and the thiefis bound to a tree and beaten. Grave disturbances, in whichdeadly weapons are used, are punished by heavy fines, and anoffender is not pardoned till he succeeds in bringing a live hareto the Meer, which at certain seasons is a matter of difficulty.

Though bloodshed is rare among the Dards as comparedwith the Afghans, brutal murders are sometimes committed


Habils and Customs.

on travellers. On one occasion that came to my knowledge, itwas ascertained that a Goojur travelling through Darel had asmall packet in his waist-band which was supposed to containgold-dust. Two men waylaid him, and shot him down at anarrow place in the road. On opening the packet it wasfound to contain snuff.

Though now used by all classes without distinction wherethe population is mixed, the difference between the Shin andYeshkun nomenclature is great. Of the Shin names a greatnumber have the suffix of Sing, which is retained in spite ofthe conversion of the people to Mahommedanism. Thesenames are never found among the purely Boorish populationof Hunza and Nager, but it is to be noted that the suffix Singis found among the earlier Makpon Kings of Iskardo. TheYeshkun names have reference to animals or some familiarobject, and are not always of a complimentary nature. Whenone or two children in a family die, it is the custom to givethe next born a mean name, such as, " the unclean," "oldrags," in order to avert

Moosing.Kummoosing.Melsing.Demsing.Hinnasing.

misfortune.

SHIN NAMES.

Men.Hubba Sing.Gissing.Chum.r Sing.Boonyil Sing.Gelsing.

Ram Sing.Poonydr Sing.Singoo.Dingoo.

Sheli Bai.Shubibi.Shoosha Bai.

Women.Sookoomull.Bibi.Bai.

YESHKUN NAMES.

. Dog. Girkis

. Ass. Ooshato

. . Stone. I Tonker

S .Mad man. Ghoko. Snake. KootooroS .Rags. Bosero. Fairy. Itch

* . Basket. Shen

. Old clothes. Buck

Mouse.Unclean.Grasshopper.Ass foal.Py1 ppy.Calf.Bear.Bed.Cheese,


Rozi Bai.Shermull.

ShoonpJakoonButtYechiloRajoChootoBaraiKurAtoBoodulo

99


CHAPTER VIII.

FESTIVALS.

IN spite of the general conversion of the tribes to Ma-hommedanism, ancient semi-religious festivals, mostly

connected with agriculture, are still observed by them more orless in accordance with ancient customs. About Gilgit, whereMahommedan ways of thought have as yet only penetratedskin-deep, the festivals are still observed with little less cere-mony than formerly, and are called " Shine baradesi," or" Greatdays of the Shins," which would appear to show that theyare mainly of Shin introduction. The dates of the festivalsconnected with ploughing, sowing, and reaping, differ slightlyaccording to the proper seasons for those operations indifferent places.

The first festival is that of Nds, at the time of the wintersolstice in celebration of the beginning of the new year, which,according to ancient computation, commenced then. Thename Nds means " fattening," and alludes to the slaughteringof cattle which takes place. The first day is one of work, andis devoted in every household to dressing and storing the car-cases of bullocks, sheep, and goats slaughtered a few dayspreviously. This is done by drying them in a particular way,so that they remain fit for food for several months. Thisis necessary because the pastures have become coveredwith snow, and only sufficient fodder is stored to keep a fewanimals alive through the winter.' The next morning, twohours before day-light, the Taleni2 celebration takes place.Bonfires are lighted, and everybody flocks to the Shawaran,torch in hand. The drums sound summoning all laggards,and as the first streaks of day-light appear, the torches arethrown in the direction of Gilgit, or in that place~are scat-tered about at pleasure. Singing, dancing, and polo go onthrough the day, and are continued at intervals daily for awhole month.

I A similar process of storing meat is practised in Cabul.2 Taleni is the name given to a bundle of strips of wood bound together and used

as a torch.


Festivals.

This festival is celebrated in Yassin, Ponyal, Gilgit, Hun-za, Nager, Astor, and Gor. In Hunza and Nager the bonfireportion is called Tz'm shelling, " tree-scattering," and inAstor, Lomi. It is said to commemorate the death of a rulerwho once tyrannised over Gilgit; but there seems good reasonfor supposing that it is a relic of fire-worship. In Chitral thefestival is celebrated under the name of Dushti, without thebonfires, as also in Chilas and Darel, where it is called Daiko.In the villages of the tract of valley between Ponyal andGhizr, where the population is almost entirely Shin, no lan-guage but Shina is allowed to be spoken on the day of theN6s festival, and a sort of demonstration is made against theneighbouring Kho and Woorshik communities. Each familymakes a bonfire of cedar wood on its own land, and a cry israised, " To-day let all our enemies in the upper country re-main above, and those in the lower country remain below.Let those who wear the 'kori' (the leather boots worn by theKho people) perish, and let all who wear the 'towti' (the lea-ther leg-wrappings worn by the Shins) increase and prosper."Any man who speaks Khowar or Woorshiki in the village onthat day is beaten and ill-treated.

The next festival is the Bazono, which celebrates thebeginning of spring and the appearance of the first greenshoots of corn. On the occasion of this festival the peopleassemble on the Shawaran, and a lean miserable sheep isbrought. It must not be a good one. The Tarangfahsacrifices it, and the blood is sprinkled on everybody's polostick. The Tarangfah on horseback trundles the head alongthe ground for a short distance with his stick. Doms thentie a rope to the horns and drag the head along the wholelength'of the ground, taking the carcase as their perquisite.Polo and dancing conclude the day. In Hunza and Nagerthe ceremony of the sheep sacrifice is performed at the sametime as the Thumer Bopow mentioned further on.

Bazono literally means " leanness," referring to the miser-able state of the cattle at the end of the winter. Thisfestival is peculiar to Gilgit.

After the Bazono was a festival called Aiboi, which tookplace during the first week in March, but which is now nolonger observed. This appears also to have been confinedto Gilgit.

The evening before the festival a peculiar kind of plum-cake, called Jutchbut, was baked and eaten in every house.The gates of the fort were closed, and all probable absentees,


101



such as traders and travellers, were put under surveillance.The next morning a party was sent round by the Ra to bringevery man in the place inside the fort. Some would make apretence of hiding, but in time all were hunted out andbrought in. The women of the place had meanwhile assem-bled and formed a double line from the inner castle to theouter gate of the fort, each being provided with a stoutwillow stick. When all was ready, the Ra rode out, as if toleave the fort. On arriving at the head of the line, a cry wasraised for a present, which he promptly complied with andthen rode on between the lines. All the men were thenbound to follow him, one by one. The Wuzeers and mem-bers of the Ra's family were allowed to ransom themselveslike the Ra, but the rest had to run the gauntlet and getthrough as best they might. The women plied their stickswith hearty good will, and unpopular members of societycame off badly.

On the following day the men again assembled in thefort, and formed themselves into two parties, one underthe Ra inside the castle, and the other under the Wuzeer inthe outer fort. Both sides were provided with wood-ashesand dust which had previously been collected for the occasion,and a sham fight ensued. The Wuzeer's party tried to stormthe castle, while the Ra's men showered earth and ashes onthem. Sometimes the assailants were successful, and theRa was made a prisoner in his own castle. After an hour ortwo he consented to pay a ransom, which was fixed at abullock and three sheep for the victors, and a robe of honourfor their leader. If, on the contrary, the Wuzeer's party weredefeated, every man had to giv.e a present to the Ra. Theparts of both days not occupied in the performances werespent in feasting, polo, dancing, and consulting the Dainyals.

This curious festival, which was said to mark the time forpruning vines and the first budding of the apricot trees, wasdiscontinued when the advent of Sikh troops introduced astricter observance of Mahommedan forms,' and forcedwomen to remain in greater seclusion. A trace of it stillexists in Ponyal, where the women are privileged on that dayto address abusive remarks, in jest, to the Ra wl~n he firstcomes out of his house. The whole festival appears to showsome connection with that of the Holi, which takes place inIndia about the same time.

I The first Governor appointed under the Sikhs was a Mahommedan, who didmuch towards introducing a more orthodox type of the faith.


Festivals. 103

Next to the Aiboi came the Ganonifeast, which celebratedthe commencement of the wheat harvest. It is still keptup in Gilgit and all the neighbouring valleys. The day hav-ing been fixed with reference to the state of the crop, thelast hour of day-light for the preceding ten days is spentin dancing on the Shawaran. At dusk on the evening beforethe festival, a member of every household gathers a handfulof ears of corn. This is supposed to be done secretly. Afew of the ears are hung over the door of the house, and therest are roasted next morning and eaten steeped in milk.The day is passed in the usual rejoicings, and on thefollowing day harvest operations are commenced. As somecrops are always more forward than others, and ready to bereaped before the appointed day, no restriction is placed ontheir being cut; but to eat of the grain before the Ganoniwould provoke ill-luck and misfortune. The festival is observedin Sirikol and Wakhan; in the latter place it is called Shagil.In Chitral it is called Phindik. The tribes in Torwal, Bush-kar, and in the Indus Valley below Sazin do not observe it.

The next festival is the Domenika, " smoke-making,"which celebrates the completion of the harvest. When thelast crop of the autumn has been gathered, it is necessary todrive away evil spirits from the granaries. A kind of porridgecalled " mool" is eaten, and the head of the household takeshis matchlock and fires it into the floor. Then, going out-side, he sets to work loading and firing till his powder horn isexhausted, all his neighbours being similarly employed.The next day is spent in the usual rejoicings, part of whichconsists in firing at a sheep's head set up as a mark. InChitral this festival is called Justundikaik, " devil-driving."

The last festival in the year, and the most important of all,is the Chili, which formerly celebrated the worship of theChili tree (jjunzperus excelsa), and marked the commence-ment of wheat-sowing. Within the last sixty years the ritesconnected with tree-worship have ceased, but the ceremoniesconnected with sowing are still maintained. The feastnow lasts two days, beginning on the first day of the sunentering the sign of the Scorpion. The first is called theRa's day, the second the people's day. The evening beforethe first day a procession goes to the Ra's granary, fromwhich they receive between twenty and thirty pounds of thebest wheat, which is placed in a skin mixed with sprigs of thesacred chili tree. A large bonfire of the sacred cedar woodis lighted, and the quantity of wheat to be used in the next



day's sowing is held over the smoke. The rest is ground andmade into a large cake about 2 feet in diameter, which isbaked on the same fire and then placed in a secure place forthe night, a man being specially placed on guard over it.The musicians have meanwhile been hard at work, anddancing is kept up by the firelight till a late hour. Nextday the people having assembled on the Ra's land, the Rarides out from his castle attended by all his family andretainers. Before him is borne in procession the large cakeof leavened bread, on which wheat is heaped up, and a pome-granate, with a sprig of cedar stuck in it, placed on thetop. This is carried by a man with his face smeared withflour, who is called Dono. The crowd having gatheredround the Ra in a ring, the Yerfah approaches, holding twoor three handfuls of the smoked wheat in the skirt of his robe,into which the Ra empties a small quantity of gold-dust.Then with a loud voice the Yerfah cries out: " Oh people, beready, the Ra has mixed the gold and will scatter the seed;may your fortune be good !" Then the Ra, taking the mixedwheat and gold, throws it among the people, who scrambleto catch it in their skirts. More wheat and gold-dust arethen poured into the Yerfah's skirt and scattered, the cere-mony being repeated four times, to the north, south, east,and west. Those to whom it has once been thrown are notallowed to shift their places so as to get more. Then ayoke of oxen is brought to the Ra, who takes the ploughhandle and ploughs two furrows, eastwards and westwards,scattering seed ; he then returns to the castle, after makingover the large cake to his ploughmen, whose perquisite it is.After this the Rdtch Mooger, or, "the Ra's he-goat," istaken up to the tower of the castle and sacrificed by a Rono;one of this caste alone being permitted to officiate. Cuttingoff the head and feet, the officiating Rono holds them up inview of the assembled people, and all the drums strike up. Thecarcase of the goat is made over to those whose perquisite it is.In Gilgit it is the perquisite of the men of the village ofBoormuss, who are Shins, and whose privilege it is to carrythe Ra's standard in war, for which they receive a goat a daywhile in the field. Then, while the people stand expect-ant, the Yoodeni durrung, " the fairy's drum," is heard tosound. All faces are averted to prevent the evil that wouldsurely happen to him who should catch sight of the per-former, and the Yoodeni-ai, or, " fairy's she-goat," is broughtand sacrificed. Some of the blood is sprinked on the


104


fairy's drum, and the carcase is given to the Dom musicians,whose perquisite it is. This ends the ceremony, and the dayis wound up with archery, dancing, singing, and polo. Themark for the bowmen is a block of wood, with a small wedge ofsilver, given by the Ra, beaten into it, which becomes theprize of the most skilful marskman.

On the second, or people's day, feasting and dancing goon almost the whole day. They visit one another's houses,being expected to eat something in each house. A fewyards of ploughing are commenced as a matter of form byevery land-holder, for without this a good crop could not beexpected.

In Hunza and Nager this festival is called Thumer Bopow,or, " the Thum's sowing," and is celebrated in exactly the sameway, but it does not take place till spring owing to the differ-ence of climate. A somewhat similar festival takes place inYassin and Chitral, where it is called Bznisik, "seed-sowing;"but the ruler does not take part in it, the present ruling classin Yassin and Chitral having never identified themselves withtheir humbler subjects. In Yassin the festival is accompaniedby a curious custom. The Tarangfah is mounted on a goodhorse and clad in a robe of honour given him by the Mihter.In this way he is conducted to the polo ground, where allseat themselves while the music strikes up and the Tarang-fah gallops twice up and down the ground. Should anyaccident happen to him, such as either himself or his horsefalling, it is regarded as a presage of misfortune to thewhole community, and of speedy death to himself. In orderto avert evil, he and his family observe the day as a solemnfast.

In Wakhan no public ceremony takes place, but the firstseed-sowing is a time of festivity in every household. Abowl of grain, half of which has been roasted, is carried outand scattered round the house. Then the goodman startsfor his ploughing, but returning clambers up to his house-topand scatters seed through the central sky-hole which giveslight and ventilation to the house. Then, proceeding to hisfield, he traces a circular furrow twice round it, scatters alittle seed, and returns home, where he finds the door barredagainst him, and he is not admitted by the women till aftermuch entreaty. The next morning he rises before daylightand drives an ass into the house, giving occasion for muchfun and joking, after which the ass is sprinkled with flourand driven out again.


Festivals. r105



I think there can be little doubt that in this festival wesee a relic of the Hindoo Dussehra. A native gentlemanhas obliged me with the following note on the subject:-

" The chief Hindoo festival connected with agriculture was Dussehra,the ioth day of Asru Sukla, when the previous nine days have beenspent in worshipping the goddess Doorga, barley being sown near the placeof worship it is given to the Raja by the Brahmins as an emblem ofsuccess, and after that the sowing of spring crops commences. The Rajagoing through the form of ploughing and sowing was, in ancient days,considered to take away the sin which tilling land is supposed to convey,and the Raja being the master of the land must take the first and principalpart in the operation before his subjects would consent to plough. Ican find only one instance of the Raja being obliged to plough inperson. It is in the Ramayana. Raja Janak, the father of Sita, the wifeof Rama, when there was a drought of twelve years in his kingdom,was solicited by the people and Brahmins to plough in person. Hedid plough, and there was plenty of rain, and Sita was born."

The ceremonial of the cedar worship in Gilgit was asfollows:-

For three days previously, three chosen unmarried youthsunderwent daily washing and purification. On the fourthday they started for the mountain, provided with wine, oil,bread, and fruit of every kind. Having found a suitable treethey chose a branch, on which the wine and oil were sprinkled,while the bread and fruit were eaten as a sacrificial feast.The branch was then cut off and carried to the village. Atits entrance the party were met by all the people in holidayattire and conducted to the appointed place with music andrejoicing, where the branch of cedar was placed on a largestone by the side of running water. A goat was then sacri-ficed, its blood poured over the cedar branch, and a wilddance took place, in which weapons were brandished about,and the head of the slaughtered goat was borne aloft, afterwhich it was set up as a mark for arrows and bullet-practice.Every good shot was rewarded with a gourd full of wine andsome of the flesh of the goat. When the flesh was finished,the bones were thrown into the stream, and a general ablutiontook place, after which every man went to his house, takingwith him a spray of the cedar. On arrival at his house he foundthe door shut in his face, and on his knocking for admission,his wife asked, " What have you brought ?" to which he an-swered, "If you want children, I have brought them to you; if

you want food, I have brought it; if you want cattle, I havebrought them; whatever you want, I have it." The door wasthen opened and he entered with his cedar spray. The wife


i06


Festivals. I071

then took some of the leaves, and pouring wine and water onthem placed them on the fire, and the rest were sprinkled withflour and suspended from the ceiling. She then sprinkledflour on her husband's head and shoulders, and addressed himthus :-" Ai Shiri Bagerthum, son of the fairies, you have comefrom far ! " Shzri Bagerthum, " the dreadful king," being theform of address to the cedar when praying for wants to be ful-filled. The next day the wife baked a number of cakes, and,taking them with her, drove the family goats to the Chili stone.When they were collected round the stone, she began to peltthem with pebbles, invoking the Chili at the same time. Ac-cording to the direction in which the goats ran off, omenswere drawn as to the number and sex of the kids expectedduring the ensuing year. Walnuts and pomegranates werethen placed on the Chili stone, the cakes were distributed andeaten, and the goats followed to pasture in whatever directionthey showed a disposition to go. For five days afterwardsthis song was sung in all the houses:-

Dread Fairy King, I sacrifice before you,How nobly do you stand! you have filled up my house,You have brought me a wife when I had not one,Instead of daughters you have given me sons.You have shown me the ways of right,You have given me many children,You have made me like the mountain,I have brought the family of the mountain tops,I have gone to Sargin Gilit,That I might see the people.You slay many wild goats,You with the gun on your shoulder,Oh you with the sword in your handOh you riding upon a horse!Oh you clothed in a fine robe!Dread king, I will slay you a ram.Oh you that have come from the mountain,I will rub your feet with butter.Oh you that have come from below,I will anoint you with oil.I have been to the wide plain,They have slain you a fine he-goat,A ram has been slain, I have honoured you to-day,To-morrow you will depart.Go, dread Fairy King, I salute you,You have given me prosperity,How shall I let you depart!

The Chili stone is still to be seen at the entrance ofevery Shin village.


CHAPTER IX.

PAST AND PRESENT RELIGIONS.

M R. DREW has shown that the stricter observance ofMahommedan customs in Gilgit dates from a very

recent period, and though the tenets of Islam, owing to localcircumstances, have taken firmer root in some valleys ofDardistan than in others, there are no positive records ortraditions to indicate the nature of the religion which theysupplanted. Circumstantial evidence, however, enables someopinion to be formed on the subject, and each religion thathas in turn prevailed in these valleys has left some trace ofits existence.

The Oxus Valley having been the cradle of the religionof Zoroaster, the valleys south of the Hindoo Koosh are notlikely to have escaped its influence. In Wakhan there aremany towers and structures which are still ascribed to theworshippers of fire, ani the tradition of this worship stilllingers in Yassin. The secluded easily defensible valleysof Yassin and Gilgit are so eminently suited to afford shelterfrom persecution to the followers of a dying faith, that fire-worship probably existed in them long after it had beendriven out of neighbouring, more accessible, valleys. In the" Taleni " portion of the N6s festival, of which mentionhas already been made, we probably see the last survivingrelic of Magian worship in these countries.

Richardson, in his Dissertation, says, speaking of theancient fire-worshippers-

" In December, on the shortest night of the year, was the anniversaryof the great festival of fire, called Shuh Sadah ( ), when theirtemples were illuminated, and large piles of fire blazed all over the king-dom; round which the people entertained themselves all night withchoral dances, and various amusements peculiar to the season."

He also says that the festival was instituted to comme-morate a popular tradition-

" In the time of King Hushang (about 86o years before the Christianera) a monstrous dragon infesting the country, the king himself attackedhim with stones, when one of them falling with prodigious force upon


Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [xiii] 1880

ROCK-CUT FIGURE OF BUDDHA

NEAR GILGIT.

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Past and Present Relizgions. 09

another, struck fire, set the herbage and surrounding trees in a blaze,and consumed the dragon in the flames."

The resemblance of this legend to the Gilgit legend, whichthe Taleni festival is said to commemorate, is noteworthy.Under the story of the tyrant Shiri Buddutt devouring hissubjects is probably concealed an ancient sun-myth. Longafter the original meaning of the celebration had been for-gotten, the custom no doubt survived; and advantage mayhave been taken of the festival to get rid of an unpopularruler. In the legend of Shiri Buddutt it is representedthat his life could not resist fire, and he is still fabled asdwelling in a place surrounded by glaciers, from which heattempts to issue yearly at the time of the winter solstice,but is driven back by the Taleni.

Later, when Buddhism was the prevailing religion on bothsides of the Hindoo Koosh, this religion doubtless establisheditself as strongly in the southern valleys as it did in the lateralvalleys of Badakhshan. Scattered through the Gilgit andAstor Valleys are a number of remains of Buddhistic stonealtars, similar to those which are so common in Ladakb.The name " Munni," which is still applied to them, sufficientlyattests their origin, though the natives attempt to accountfor them by saying that they have been made for the conve-nience of people carrying loads to rest their burdens upon.Their size, position, and the labour that has evidently beenexpended on them, however, forbid the acceptance of thereason assigned. They are sometimes also called " Thalli."

Both in the Sai and Gilgit Valleys there are several remainsof Buddhist Chogtens, whose forms can still be distinctlytraced. Those in best preservation are about 3 miles fromGilgit, near the village of Nowpoor, where there are fourChogtens close together in line. The remains of a largeone also exist in the Chitral Valley, on a conspicuous pointnear the road not far from the valley of Koosht, and are stillspoken of as "the idol." Closer research would no doubtdiscover many others.

Near the village of Nowpoor,' not far from Gilgit, is alarge rock-cut figure of Buddha. The angle of the forkof two ravines is formed by an abrupt perpendicular rockseveral hundred feet high. In the very point of the anglethe rock has split, so as to leave a broad smooth surface 50feet from the ground. On this a deep slot has been cut in

I Nowpoor would appear to have been formerly the more important place of the two.Its ancient name was Amsar.



the form of a pentagon, within which the figure has been cutin intaglio. The face is exactly as represented on well-knownfigures of Buddha, with ear ornaments and head-dress, thickcompressed lips, smooth face, and impassive countenance.The figure is erect, and is about 9 feet high. The upperpart, which is in excellent preservation, is well finished, thelower part is not so well executed. The right arm is heldacross the body with the hand open, palm outwards; the lefthand hangs by the side, and holds a staff or some kind ofweapon. The whole figure is exposed, but the edge of a robeor some hanging drapery is portrayed, which, with the smoothface, has given rise to the modern belief that it is intendedfor a female figure. The lines of the pentacle are accuratelydrawn and deeply cut. On the edge are deep square niches,cut at regular intervals, which may have been used to holdtimber supports of a frame to protect the figure from injury.The feet of the figure are upwards of 30 feet from theground, and it must have been a matter of considerable diffi-culty to execute the work in such a position.

It is probable, however, that the level of the soil belowthe figure was formerly higher than it is at present, for thereare signs close by of the existence of an old watercourse forpurposes of irrigation, part of which appears to have beencarried for a considerable distance along the face of the rockin a wooden trough. This watercourse has been rendereduseless by the sinking of the water-levels, probably accom-panied by a sinking of the level of the adjacent soil ; and, thisbeing the case, it appears likely that, at the time at which thefigure was cut, no very high platform was necessary to enablethe cutters to reach the proper position. The cutting both ofthe figure and of the sockets, which appear to have been usedfor the supports of the watercourse, show a knowledge ofstone-cutting quite beyond the power of the present inhabitantsof the country.

Were it not for the difference in size, I should be inclinedto regard this as the figure of Buddha mentioned by theChinese traveller Fah-Hian, who visited India about A.D.400. According to him the figure was 94 feet high, and thelength of one foot 9 feet 4 inches. His route as far as Kho-ten is traced without difficulty, and To-li, or Tha-li-lo, mustcertainly be Darel or Gilgit; but the route followed betweenthese two points is less easily identified. General Cunning-ham has given strong reasons for identifying Kiech-ha withLeh, thus making Fah-Hian's route to have been along the


r io


Past and Present Religions.

course of the Indus from Leh to Darel; but the narrativeshows that the great mountain range was not crossed tillafter leaving Kiech-ha, which must therefore have been onthe north side of the mountains. Also it is scarcely possiblethat the travellers should have journeyed for a month alongthe bank of Indus, from Leh to Darel, without making men-tion of the river, and the first mention of it is not made tillafter passing To-li. Moreover, the route down the IndusValley from Leh would necessitate frequent crossings and re-crossings of the river, which would scarcely have escapedmention, and is so difficult, even in the present day, as to beonly accessible to practised mountaineers, so it is not likelyto have ever been used by ordinary travellers. Had FahHian passed through Leh on his way to India, he wouldnaturally have continued by the route in present use throughCashmere, which he certainly did not visit. Beal identifiesKiech-ha with Karchoo, which has lately been re-discoveredby Shaw; but the elevation of Karchoo is not sufficient to

justify the statement that no grain except corn ever ripenedthere, or to procure for the inhabitants the title of " Men ofthe snowy mountains." Beal identifies Tsu-ho with Yarkund,while Cunningham, following Klaproth, would identify it withCogiar. The balance of evidenceis certainly in favour ofBeal's view. Cogiar has not advantages sufficient ever tohave made it so important a place as Tsu-ho seems to havebeen, and it is situated immediately at the foot of the moun-tains, which would be entered by the travellers on the firstmarch after leaving the place. But the narrative states thatthey did not enter the mountains till four days after leavingTsu-ho, and this would correspond well with the position ofYarkund. The twenty-five days occupied by the travellerson the road between Khoten and Yarkund gives a fair ideaof their general rate of march. I should be disposed toidentify Kiech-ha either with Sirikol, which in spite of itselevation was certainly an important place in those days,or with Raskum, which, though now deserted, is said tohave once been the centre of a flourishing community.Each of these places would answer fairly well to Kiechha.The distances, however, judging by the numbeT of daystaken by the travellers, agree best with Sirikol, in which,therefore, I would..recognise Kiech-ha. From Yarkund thetravellers must have reached Sirikol by the Koosherab route,and the Yu-hwui must have been nomad tribes, answer-ing to the Kirghiz of the present day. From Sirikol Fah-


I I



Hian and his companions must have travelled either throughHunza down to Gilgit, and so on to Darel, or, more probably,across the Pamir, which would account for the mention oftheir route proceeding westward from Sirikol, and into theGilgit Valley by the Durkot Pass, as suggested by Beal.From the Gilgit Valley they would naturally take the routeto Darel up the Kergah Valley, at the mouth of which is therock figure in question. This would certainly have beentheir most direct route to the Punjab. Striking the Indus(Sin-to) at the mouth of the Darel Valley, they must havefollowed the course of the river for several days, and reachedSwat (Su-ho-to) by one of the lateral routes, such as thatby Ghorbund.

Whether or not this be the actual figure mentioned byFah-Hian, his account enables the date of the introductionof Buddhism into these valleys to be approximately fixed atabout 15o B. C., or three hundred years after the Nirvana ofBuddha.

The account now given of the figure is, that in ancienttimes a Deonee, or female demon who preyed on men, lived inthe ravine, from which she sallied forth to seize passers-by;her custom being to devour only half of her prey, that is, ifshe seized two men, she devoured one and left the other; ifshe seized one, she only ate half of her victim. One day aholy man arrived who undertook to free the country of thedemon. The Deonee sallied out as usual to seize him, but bythe power of the holy man was turned into stone, and fixedto the rock. Being soon after desirous of leaving thecountry, the holy man told the people that, to ensure thecontinuance of the spell by which the demon had been render-ed powerless, it was necessary that at his death he should beburied at the foot of the rock, and stringently charged themto be careful to bring back his body for the purpose fromwhatever place in which he might chance to die.

The people of Gilgit, according to the account of theirdescendants, took a very practical view of the case. Theysaid that they could not be at the trouble of searching for,and bringing back, his body from any distant place he mightchance to die in, with the risk of the demon being restoredto life in case of failure, so they chopped off his head thereand then, and buried him as directed. Atthe foot of the rockis a tomb which is pointed out as that of the unlucky saint.

Buddhism was no doubt the religion of the country atthe time of the Shin invasion. There seem, however, to be


1 1 2


Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [xv] 1880

16 Inches high.11 Inches long.

9 Inches broad

14 Inches long.

8 Inches broad.

5' Inches deep outside.

COFFINS

Litbographed at the Survevor General's Office, Calcutrm, April 1880.

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Past and Present Reliz'ons.

good grounds for supposing that the religion of the Shinswas of the Brahminical type.

Mention has already been made of the curious fact ofthe cow being esteemed unclean. Mr. Shaw has shown howthe feeling among the Shins of Dah Hanu is one of aver-sion, and not of reverence, and Mr. Drew remarks that any-thing more opposed to modern Hindooism cannot be imagined.But the most orthodox Brahmin would consider himself defiledby touching leather, or any part of a dead cow, so that theredoes not appear to be anything in the present practice directlyopposed to modern Hindooism, but rather a perverted feel-ing that has grown out of it.

This peculiarity of the ruling race led to the appellationof Dangariki,' i. e., " cow-people," being conferred on themby their neighbours, who apply the term to all the Shina-speaking people. Though this can hardly be cited as a proofin itself of the Hindoo origin of the Shins, I think that, whenconsidered in connection with other points, it forms a strongargument. The feeling of the Shins with regard to the do-mestic fowl is shared with them by Hindoos all over India.

This feeling regarding the cow and domestic fowls is notshared by any other tribe in the Hindoo Koosh, except bya small one in Chitral, to whom the name of Dangarik6 isalso applied by their neighbours, and by the Kalash Kaffirs,who dwell close to them. I have not been able to obtainthe language of the Chitral Dangarik6, but there seems to beno reason to suppose that they have any connection with theShins of Gilgit.

Till a very recent period burning the dead was practised,the burning places being still called Jain, which would appearto be identical with Chni, the name by which burning placesare called in some parts of the Punjab. The ashes werecarefully collected and buried in rude wooden boxes, some-times carved out of a solid block, or in round earthen jars.I have dug up several of both kinds. The bones are neatlypacked in the boxes, which have previously been lined withbirch bark. In one or two I found pieces of check cottoncloths, of a kind not now known in the country, with piecesof brass chains and other ornaments. Women's urns arereadily distinguished by a number of wooden spindle whorls,mixed with the bones.

' Cunningham met with the term in Baltistan, and speaks of Gilgit being inhabitedby Dangariks, and of the Dangri language, as if it was the name of a tribe. The nowwell-known term of Dard has no doubt come to be applied in the same manner.

H


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It is also a matter of accepted tradition in Gilgit, Gor,Hunza, and Nager, that suttee was formerly practised. Thedead man, with his finest clothes and his weapons girded onhim was placed on the pyre, and as the fire burnt up, thewoman, arrayed in her jewellery and her richest clothes,leaped into the flames.

The burning of the dead ceased to be practised morethan sixty years ago. One or two old men have told methat they could remember hearing it mentioned, as a notuncommon occurrence, in their youth, but none could re-collect having witnessed any actual instance. So lately as in1877, a very old man in Darel scandalised his neighbours bycalling his sons to him on his death bed, and after having hisarms and valuables brought to him, desiring to be burnt withthem when dead. His wish, however, was not carried out.He and a man of Gor, who died twenty years ago, are knownto have always refused to be circumcised, or to call them-selves Mahommedans. They were probably the very lastHindoos in Dangaristan. Suttee was abolished earlier, andhas certainly not been practised in Dangaristan for the lasthundred years.

It is to be remarked that none of these customs, whichsavour so strongly of modern Hindooism, are to be found,either as now existing or as resting on former tradition, inany of the valleys to which the Shin rule did not extend;nor is the term Dangarik applied in any cases except thosementioned. The difference between some types of Hindoo-ism and Buddhism is not necessarily very great, but theexistence of customs among them, not shared by theirneighbours, the establishment of a caste system, the use ofthe title of Ra for their rulers, and the common suffix ofSing to their own names, with the frequent use of Sanscritterms, show that considerable differences exist between theShins and their neighbours of the Swat, Punjkorah, andChitral Valleys, with whose language their own has so muchin common.

In spite of the more severe type of Mahommedanismwhich prevails, and which gathers strength year by year,idolatrous customs still survive. In every village in whichShins are in the majority, there is a large stone, which is stillmore or less the object of reverence. Each village has itsown name for this stone, but an oath taken or an engagementmade over it, is often held more binding than where theKoran is used. In several villages goats are still annually


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sacrificed beside the stone, which is sprinkled with blood,and in other places the practice has only lately been discon-tinued. Though the religion introduced by the Shins wouldappear to have been of a Brahminical type, it must havecontained also a considerable amount of demon worship, asis shown by Mr. Shaw in his account of the Hanu Dards.

I have been told that when the Cashmere troops firstoccupied Gilgit, there was in the fort a slab of stone about3 feet long, bearing a Sanscrit inscription. My informanttold me that he had made out the words, " Ishwar lingmurti," or, " the Lingum incarnation of Shiva," but thatthe rest of the inscription was illegible. In 1871 the fortwas destroyed by al earthquake which exploded the powdermagazine and reduced the whole to ruins. The presentfort was erected on the same site, and the stone was doubt-less built into the foundations. The names of many of therulers and of a number of places, not only in the Indus andGilgit Valleys, but also in the Chitral Valley, point to a Brah-minical origin. Amongst the names of places may be men-tioned Seo (Siva, or Mahadeo), Shogram (Siva's village),Shogoor (Siva's priest), and Swami. In the Hunza andNager genealogies we find the names of Lullithum (thebeautiful Thum), Hurrithum,' and Bookhatthum,2 and oneof the last independent Ras of Gilgit, Suleiman Khan, is bestknown by the name of Gowrithum.3

With all this evidence it can scarcely be doubted thatsome form of Brahminism was introduced by the Shins intothe Gilgit Valley, and, to a greater or less degree, wherevertheir rule extended. In valleys in which they were out-num-bered by the former inhabitants, the result was, doubtless, amixture of Buddhism and Hindooism, grafted on a form ofdemon-worship already existing in the country. The reli-gious practices of the Hanu Dards described by Mr. Shaw,probably approach most nearly to those which formerly existedin Gilgit and the neighbouring valleys, when under Shin rule.

The Shins seem to have introduced, along with their formof Hindooism, a piece of tree-worship, which has been al-ready described. Though no longer an object of publicworship, supplications are still addressed to the Chili, espe-cially by women desirous of children, by burning its branches,and it is still regarded as possessing special powers of puri-

I From Huri, a name for Mahadeo.2 Probably a corruption of Mookhatthun, referring to M/'1hat "the final transmi-

gration."3 From Gowri, the wife of Mahadeo.


1 15



fication. It plays a conspicuous part in the incantations ofthe Dainyals, and on a great man entering a Shin village apan of burning Chili branches is waved before him. On cer-tain occasions both men and women saturate themselves withthe smoke, which is of a particularly pungent nature.

The custom of Chili worship does not appear to have pene-trated to Hunza or Nager, nor is any trace of it to be foundin the Oxus Valley, in Chitral, or among the tribes of the SwatValley; but among the Siah-Posh it seems to exist in almostthe same form as it did among the Shins. Chili wood, orPadam, is still taken down to the Punjab to be used in Hin-doo ceremonials. According to Colonel Prejevalski, the sametree is also held sacred by the Mongols and Tangutans, whoburn the branches for incense during prayer time. At HemisShukpa, within 20 miles of Leh, a few trees of great age exist,and are held in much veneration by the Tartars of the village,though the tree is not generally an object of Tartar respect.'It may be that the feeling of veneration was imbibed from theShins, whose influence must have extended nearly to Leh.It is still usual in Gilgit to sprinkle goat's blood on a tree ofany kind before cutting it down.

The religion of the whole country is now some form ofMahommedanism, and in the immense knot of mountains ofwhich Yassin forms the centre, three different types of the samereligion have met, and are now striving for the mastery. Fromthe south, Soonnee Moollahs have carried their tenets up thedifferent valleys with more or less success. From the east-ward a current of Shiah doctrines has set in from Iskardo;and from the westward the curious Maulai, or Muglee, tenetshave found their way up the Oxus Valley. It is to be noticedthat the subversion of Hindooism by Mahommedanism in theremoter valleys seems to have been extremely gradual, andto have been more owing to gradual conversion than to per-secution.

The genealogical tables of the present ruling families ofHunza, Nager, and Gilgit, enable a fair idea to be formed ofthe date of the introduction of Islam into the country. Tra-dition records the death of the Gilgit Ra with the non-Mussul-man name of Shiri Buddutt, at the hands of a stranger bear-ing the Mussulman name of Azru, or Azor, from whom thepresent Ra of Gilgit, and the Thums of Hunza and Nager, trace

I Henderson's Lahore to Yarkund, page 51.2 The common uneducated pronunciation.

The meaning of the name is perhaps " Given by Sri Huddha. ' ---Sr Buddha Datta.


Past and Present Relzgions. 1 '7

their descent. Allowing twenty-five years for each generation,this would place the first appearance of Mahommedanism inGilgit at about the end of the thirteenth, or the beginning ofthe fourteenth century-a time when that faith had alreadyspread over the more accessible parts of Central Asia. It isto be noted that this exactly corresponds with the time whenIslam was first introduced into Cashmere, which, accordingto Ferishta, happened between A. D. 1315 and 1326. Gene-ral Cunningham, by computing thirty years for each generation,and fifteen for the reign of each ruler, places the introductionof Mahommedanism into Khapolor about a century later.'According to one tradition Azor came from Iskardo, and inthe genealogy of the Makpon princes, a Mahommedan ad-venturer is shown to have established himself in that place atexactly the same time, if the same computation be allowedfor the duration of a generation.

It is not, however, probable that the usurper would havebeen in a position to attempt the forcible conversion of hisnew subjects; and it may be presumed that, for a long period,his descendants contented themselves with practising theirown faith, with, no doubt, greatly relaxed stringency, withoutinterfering with that of their subjects. It is not till eight gene-rations of rulers later, which would represent a period of twocenturies, that we meet with a Mussulman Thum in the neigh-bouring state of Nager. There was, probably, a fresh impulsegiven to Mahommedanism about the end of the sixteenth cen-tury, for it was at about that period that a Persian adventurer,the founder of the present ruling families of Chitral and Yassin,established himself in Kashkar. The names of those whosekingdom he usurped are lost, the only record being that theywere of the Shahreis family, which is the name by which theGilgit rulers previous to the time of Azor were known, andwhich was retained by the descendants of the usurper forfour generations. The Emperor Baber, writing in the early partof the sixteenth century, speaks of Chitral as forming part ofKafiristan7{ the hill-country to the north-east lies Kafir-istan, such as Kattor and Gebrek."' But on several occasionshe distinguishes this Kafiristan from Kafiristan Pich (whichis still a Kafir country), as if some difference existed betweenthe two. It is probable, therefore, that though the faith ofIslam was introduced into the country mentioned about thebeginning of the fourteenth century, it was long confined to

Cunningham's Ladakh.2 Erskine's Memoirs of Baber, page 140.



a limited number of the inhabitants, and did not becomegeneral till the middle or end of the sixteenth century. Eventhen its acceptance was so irregular that it is not surprisingthat Hindooism has lingered on, and has only become ex-tinct in the present day.

The tribes of the Indus Valley were exposed earlier to thefervid preaching of the Moollahs of Swat and Boneyr, and thishas led to the adoption by them of the Soonnee tenets. Thepeople of Chilas, who were always a less tractable race thantheir neighbours, make it their boast that, though travellersand traders are safe in their country, no Shiah ever escapesout of their hands. At Gor, also, a few miles above Chilas,the people are all Soonnees, but a looser type of Mahommed-anism prevails, and prayers were till recently addressed tothe god Taiban, whose horse is sculptured on the rock nearthe village.

In Gilgit the population is now three-fourths Soonneeand the rest Shiah, but at the commencement of the Sikhoccupation, the greater proportion were Shiahs or Maulais,and it is related that any Soonnee falling into their handswas branded with a hot iron unless he consented to become aproselyte. Those who now still adhere to the Maulai tenets,are mostly old men, who keep the fact concealed as far aspossible, and call themselves Shiahs. At Soomma, a se-cluded village in Yassin, the people, though professedMussulmans, still make offerings to the god Shaitum. Inseveral other places the names of local deities are still pre-served, and objects, such as a peculiar-shaped rock near avillage, are still regarded with veneration, and invoked in theregistration of solemn covenants.

The influence of the Iskardo Princes introduced Shiahtenets into the north-eastern part of Dardistan, while thetenets of the Maulais have made their way from the OxusValley across the passes of the Hindoo Koosh. In Nagerthe entire population are Shiahs of the orthodox type, and soare two-thirds of the people of Baltistan; the rest belong tothe Noor Buksh sect. In Hunza, till a few years ago, Shiahtenets found many followers; now the Meer and the wholepopulation are Maulais.

The Shiahs in these countries lament the martyrdom ofthe sons of Ali twice a year; once at the usual time accord-ing to the Mahommedan calendar, and again in the monthof August, the season at which they say the martyrdom actu-ally occurred.


Past and Preseni Relriions.

Wherever Soonnees and Shiahs are found living together,they seem to practise a mutual tolerance rare in other purelyMahommedan communities. Intermarriage between the sectsis so common as not to excite remark.

The whole of the people of Hunza, Ponyal, Zebak, Shighnan,Roshan, Munjan, Kolab, and Darwaz, more than half thepeople of Sirikol, Wakhan, Yassin, and the greater numberof the inhabitants of the Ludkho Valley in Chitral, belong tothe Maulai sect. A few Maulais are said to exist in Kho-kand, Karategin, and Badakhshan, among the poorest of thepeople, and in one district near Balkh, they are known as thedisciples of Syud Jaffer Khan. Some are also to be foundin Afghanistan, where they are known as Muftadis. A fewmay possibly exist in Bokhara and Khorasan, but in a fana-tical country they would probably pass themselves off asShiahs.

The head of this sect is Agha Khan, the acknowledgedspiritual chief of the Khojas of India and Persia, a gentlemanof Khorasan, who came to India in 1840 for political reasons,and who has resided in Bombay ever since.

The countries inhabited by the Maulais are roughly dividedamong a number of Pirs, who are treated by their disciples withextraordinary respect, but residence does not give the Pirauthority over the whole of any special district. The officeis hereditary, and Maulai families transfer their spiritualobedience from father to son, regardless of changes of resi-dence. For instance, Shah Abdul Rahim of Zebak, who ishonoured and respected as being next in rank to Agha Khanhimself, has disciples in Sirikol, Kunjoot, Zebak, Yassin, andBadakhshan, but other Pirs also have disciples in thoseplaces. The respect paid to the Pirs by their disciples is un-bounded; nothing is refused them. If they ask for a sonor a daughter of any house, no refusal is dreamt of. One ofthem once said to me, " If I ordered a father to kill his ownson, he dare not refuse." Whenever they move about, theyare attended by a large number of followers, who are fed andmaintained out of their superfluities, and they live entirelyon the offerings of their disciples. Presents of horses, cattle,clothes, fruit, wheat, &c., are continually being made them,and the best of everything a Maulai possesses is given to hisPir. A portion of these offerings is converted into coin andsent yearly to Agha Khan, and agents travel yearly fromthese remote parts to Bombay solely for the purpose of con-veying these contributions to him.


I 19


120 Tribes of the Hinidoo Koosh.

Next in rank to the Pirs are Caliphas, whose duty consistsin little more than the collection of offerings. The Pirs eachcorrespond direct with Agha Khan.

The Maulais must not be confounded with the Maulavisect of dancing Darweshes, with whom they have nothing incommon. They assert that their sect was founded by theImam Jaffer Ali Sadik (the just), a descendant of Ali, by thedaughter of the Prophet, who died A.H. 148. Aboo Mahom-med Hussain, however, writing in the Zubdat-ool-akhbar, says,that Mahommed, surnamed Mahdi, who claimed to be sixthin descent from the Imam Jaffer Ali Sadik, founded the sect,who were first known as Ismailyas,' in Egypt in the yearA.H. 299. His followers recognised him as the twelfth Imam,and quoted a supposed saying of the Prophet Mahommed thatevery 300 years the sun would rise in the west, explainingthat Mahommed Mahdi's preaching 300 years after the Hijrawas a fulfilment of the prophecy. Aboo Yezid, a Moollawho questioned Mahommed Mahdi's descent from Jaffer AliSadik, on the plea that Ismail's only son had died childless,was proclaimed to be Dejjal (Antichrist). The conquest ofEgypt by Sultan Sala-oo-deen Yusuf destroyed the temporalpower of the sect in that country. They were, at that time,ruled by Azid, a descendant of Mahommed Mahdi. Meanwhile,the tenets of the sect had been brought to Persia by Has-san-i-Sabbah, an Arab of the tribe of Himyar in Yemen, whoestablished himself later in Alamot, where his grandson, onthe seventh day of the Ramazan, A.H. 555, publicly proclaim-ed that fasting and other observances of the Sharyat wereno longer obligatory.

Colonel Yule, in his notes on the Travels of Marco Polo,has given an interesting account of the "old man of themountain," whose representative he recognises in Agha Khan.On this supposition the Maulais of the Hindoo Koosh andOxus Valley belong to the sect of assassins, and are anoffshoot of the sect to which the Druses of the Lebanonbelong. They call themselves Muglees, Maulais, or Maw-allis indifferently. Mr. Drew suggests that the name is derivedfrom Maula, an Arabic name for God. The appellation mayequally claim to be a corruption of Muwahideen, the nameby which the Druses still call themselves, or Mulahidahfrom Mulked, "an infidel," the name given to the sect in oldtimes.

So named from Ismail, son of Imam Jaffer.



The precepts and observances of the sect are difficultto ascertain, one of their sayings being that " a man shouldconceal his faith and his women ;" and the little I have beenable to ascertain is from Maulais who have proselytized, andthose only men of no education.

Soonnees speak of them as " Kaffirs" and "Rafizi," butthey themselves do not refuse to pray or eat with Soonnees.They are sometimes accused of worshipping Ali, the son-in-law of the Prophet, and accordingly styled "Ali-purust," andthey undoubtedly esteem Ali, who, they say, was born ofLight as superior to the Prophet Mahommed, and an incarna-tion of the deity. They reject the idea of a future state, believ-ing in the transmigration of souls. Evil deeds are punished bythe spirit being translated into a dog or other mean animal.Good actions are rewarded by a future incarnation as a greator holy man. They claim little in common with other sectsof Mahommedans, saying, the Soonnee is a dog and theShiah is an ass. They question the divine character of theKoran, though they say that it was entrusted to the AngelGabriel to give to Ali, but that he gave it by mistake toMahommed.

They use in place of the Koran a book called theKalam-i-Pir, a Persian work, which is shown to none but menof their faith. The precept most commonly quoted by themis, that a man should blind himself, so that he should not bemoved with envy at sight of his neighbour's prosperity; heshould weaken his hands, so that they can grasp nothing be-longing to others; and lame himself, that he may be unable todisobey the commands of his Pir. Cattle that have strayedinto standing crops are not to be driven out till they havesatisfied themselves. A good Maulai is already as one dead,prayers therefore are unnecessary, as also is fasting. Ifany forcible attempt should be made to cause a Maulai tofast, he should resist it by devouring a pinch of dust. Theonly pilgrimage enjoined is to the living head of their faith,who is styled the Imam-i-Zeman, or Sahib-i-Zeman. Marriagecan be performed by any man whose beard is white. Seat-ing himself with the bridegroom on his right hand and thebride on his left, he takes a few pieces of roasted sheep'sliver in both hands, and crossing his arms gives them to theman with his left hand and to the woman with his right.Then taking a cup of water he gives half to the woman, andafter he has said a few words out of the Kalam-i-Pir, theceremony is completed. The form of the Maulai Kalima is


1 21


Tribes of the Hindoo Koosk.

changed yearly in accordance with instructions from theirspiritual head.

The following is a favourite poem recited in praise ofthe Imam-i-zeman:.

HELP! OH ALT.

Oh amulet of life, thou glory, Sahib-i-zeman,Speak thy praise incessantly,

Sahib-i-zeman.

Sultan of both worlds from east to west,All kings are beggars compared to you,

Sahib-i-zeman.

The sun of heaven shines by your beauty,Sun and moon by your light,

Sahib-i-zeman.

When shall peace be from evil and strife of Dejjal,Except it be your pleasure,

Sahib-i-zeman.

I hope that my heart may be lighted upOne day under the dust of your feet,

Sahib-i-zeman.

There will be a day with my last breath,I shall speak your praises,

Sahib-i-zeman.

It is time that the sound of your trumpetBe heard through the world,

Sahib-i-zeman.

From Kaf to Kaf take the whole worldIn your world-conquering hand,

Sahib-i-zeian.

The time is come for the faithful to girdTheir loins and follow you,

Sahib-i-zeman.

Jesus will come down from the fourth heavenTo imitate you,

Sahib-i-zeman.

Nobody will worship or pay respect to GodWithout worshipping also you,

Salib-i-zeman.


1 22



Others go their own wayBut I am faithful to you,

Sahib-i-zeman.

I, Suleem, the distracted in mind,Have seized the skirts of your bounty,

Sahib-i-zeman.

Wine is drunk by the Maulais without concealment,and they do not strictly abstain from eating the flesh of ani-mals not killed in the orthodox manner. Being absolved fromthe constraints of prayer and fasting, the practical religionof the uneducated consists of little more than obeying thecommands of their Caliphas and Pirs, and making offeringsfreely through them to their spiritual chief. They are by nomeans intolerant, and, where permitted, live on good termswith Soonnees and Shiahs, with whom they intermarry withoutrestraint. The only cases I have known of ill-feeling betweenthe sects have been caused in the first instance by Soonneesfrom other places. From Shiahs they seldom meet with hos-tility, owing probably to the respect they show to Ali; thoughthey do not celebrate the martyrdom of Hassan and Hoossain.

On the death of a Maulai the choicest articles of his port-able property are set aside for the Imam-i-zeman. No foodis cooked in the house, for from three to eight days, accordingto the rank of the deceased, and the family subsist on foodcooked elsewhere. Food is also placed on trees and exposedplaces for birds to eat. On the evening of the appointed daya Calipha comes to the house, and food is cooked and offeredto him. He eats a mouthful and places a piece of bread inthe mouth of the dead man's heir, after which the rest of thefamily partake. The lamp is then lighted (from which theceremony is called " Chiragh roshan "), and a six-stringedguitar called " gherba " being produced, singing is kept upfor the whole night.

I have sometimes shown the portrait of Agha Khan inYule's Marco Palo to Maulais. They pass their fingers lightlyover it and then touch their eyes and lips.

The Noor Buksh sect, which has been before referred to,is peculiar to Baltistan, where it numbers over twenty thou-sands followers, most of whom are to be found in Shigar andKhapolor. It is apparently an attempt to form a vzd mediabetween Shiah and Soonnee doctrines. Mahommedanism issaid to have been first introduced into Baltistan accordingto Soonnee tenets by Syud Ali Hamadani. Later, a certain


1 23



Syud Mahommed Noor Buksh, a native of Samarcand, resid-ed for some time in Baltistan on his way to Hindostan. Hewas succeeded by Syud Shums-oo-deen Iraki, the disciple ofShah Kasim Faiz Buksh, who was the son of Syud MahommedNoor Buksh, and he tried to convert the Baltis to Shiahtenets. Only partially succeeding, he planned to gain hisobject by fraud. He drew up the book which afterwardsbecame the foundation of the Noor Buksh sect, and secretlyplaced it under the bark of a tree. At the end of a year,when the tree had assumed a natural appearance, he an-nounced that Syud Noor Buksh had appeared to him in adream and directed him to cut down and search a certaintree, and that by this means of reconciling all doubts wouldbe found. So miraculous a thing as a book imbedded in atree proved sufficient to convince the most unbelieving, andthose who had before refused to adopt Shiah tenets, hastenedto enroll themselves as members of the new sect.

Such is the account of the origin of the sect now givenin Baltistan. Other accounts differ somewhat. Accordingto the Zuffer Namah-

" In the reign of Futteh Shah, King of Cashmere, one Shums-oo-deen arrived from Irak, and began to disseminate doctrines differentfrom those of any other sect. His followers assumed the title of NoorBuksh (Illuminati), but the holy men of the Mahommedan faith succeed-ed in putting down these sectarians. The King of Little Thibet, conti-guous to Cashmere, is so prejudiced in favour of Shiahs, that he allowsno man of any other faith to enter his towns. The tribe of Chuk inCashmere contends that Meer Shums-oo deen of Irak was a Shiah,and that he converted many thousands of people, after which he wascrowned in the name of the twelve Imams; and that the Ahowita, thebook containing the tenets of the Noor Buksh religion, is not the compo-sition of that venerable personage, but the production of some ignorantinfidel."

Ferishta writes-" About this time (A.D. 1496) one Meer Shums-oo-deen, a disciple of

Shah Kasim Anwur, the son of Syud Mahomed 'Noor Buksh, arrivedin Kashmir from Irak. Futteh Khan made over to this holy personageall the confiscated lands which had lately fallen to the Crown; and hisdisciples went forth destroying the temples of the idolaters, in whichthey met with the support of the Government, so that no one daredto oppose them. In a short time many of the Cashmeris, particularlythose of the tribe of Chuk, became converts to the Noor Buksh tenets."'

The book, which is written in Arabic, is called the FikrAhwat. The distinctive religious forms to which both Shiahand Soonee attach so much importance are mixed together

I Brigg's Mahommedan Power in India.


I 24


Past and Present Relzgions.

in a strange medley. In winter the Noor Bukshis pray withfolded arms, like the Soonnees, in summer with the handshanging down like the Shiahs. Like the Soonnees they praytogether and observe Friday prayers, but they do not washtheir feet before praying, and only perform the " masak " likeShiahs. In doctrine they give the first place to the Prophetand the second to Ali, but they observe the Mohurrum mourn-ing for the martyred sons of Ali. From the Mohurrum ob-servances arises one of their chief causes of quarrel with theShiahs. The Noor Bukshis maintain that the mourningshould take place in the musjids, which the Shiahs do notallow to be proper, and occasional disturbances are the result.The Noor Buksh call to prayers is Alzyun Wall Ullak insteadof the Aliyun Waszr Russool Allah of the Shiahs.

Vigne mentions the sect under the name of Keluncheh,and states that at some time about the middle of the i8thcentury, they temporarily usurped the throne of Iskardo. Afew of the sect are now to be found in Kishtwar, to whichplace they were deported by Golab Sing when he conqueredBaltistan.

The graves of Meer Mooktar and Meer Yahya, sons ofShums-oo-deen, are still to be seen in Kiris and Shigar, andit is probable that the complete establishment of the NoorBuksh tenets in Baltistan is to a great degree due to them.


1 25


CHAPTER X.

THE SIAH POSH.

B ETWEEN Chitral, Afghanistan, and the Hindoo Koosh,the maps show a large tract of unknown country under

the name of Kaffiristan, concerning whose inhabitants thewildest conjectures have been formed. The fact that whilesurrounded on all sides by fanatical Mahommedans, withwhom they are in a chronic state of war, they have been ablein spite of all attacks to preserve both their independence andtheir faith intact, and that their customs and traditions, whichdiffer from those of their neighbours, furnish some grounds forthe assumption that they at one time enjoyed a higher stateof civilisation than they do at present, has been sufficient tostimulate the curiosity of travellers and ethnologists. Conjec-tures have been hazarded that the Siah Posh people are ofGreek descent, while a recent Russian author' has confidentlyasserted that they are incontestibly of Slav origin, and thenatural subjects of the Czar. A closer acquaintance with themwill probably show that their relationship with neighbouringtribes is not so distant as either of these two theories wouldmake out. *

During my visit to Chitral, in 1878, two deputations ofSiah Posh tribes came to meet me and invited me into theircountry; an invitation of which I was unfortunately unableto avail myself. Besides the opportunities then afforded meof seeing some of these interesting people, I have frequentlyconversed with men who have visited different parts of Kaffiris-tan. So far from the Siah Posh being one people, as is ordi-narily supposed, they are in fact composed of a number oftribes speaking a diversity of languages and dialects, who,though undoubtedly of cognate origin, recognize no commontie among themselves. Their manners and customs, and theirform of religion, are generally similar; but many of the tribesare unable to converse with each other, and they carry on anunceasing and deadly intertribal warfare, compared with which

I Terentieff.


The Siah Posh.

their encounters with their Mussulman neighbours are desul-tory and harmless. There can be little doubt that they area number of Aryan tribes who, from the force of circum-stances, are living now in the same primitive state that theyprobably enjoyed long before the commencement of theChristian era.

As far as can be ascertained, they are separable into threemain tribes, conforming to the natural divisions of the country.These are-(I) the Rumgalis, or Lumgalis, who inhabit theupper parts of the valleys which run down from the HindooKoosh in a south-westerly direction, where they come intocontact with the Afghans of Cabul. This tribe also extends,apparently, to the north side of the mountains. The peopleof Lughman are probably of this stock converted to Islamin comparatively recent times. (1I) The Waigalis, who in-habit the valleys extending south-east from the Hindoo Koosh,which join the Kooner Valley at Chaghan Serai; and (III)the Bushgalis, who inhabit the valleys extending from furthernorth in a south-south-easterly direction, and joining theKooner Valley at Birkot. These, again, are sub-divided intosmaller clans, of which the Waigalis alone furnish eighteen.In the Darah-i-Noor and other valleys joining that of Koonerfrom the north below Chaghan Serai, are portions of theWaigali tribe who have been recently converted to Islam.Many of these still retain the distinctive black garments.

Besides these main tribes, there are several broken ordetached clans, such as the Kalashis, who are subject toChitral, but are claimed by the Bushgalis as their slaves, andthe Kittigalis or Wirigalis, a small tribe who dwell either onthe north side of the Hindoo Koosh, or in the northernmostpart of the Wai country on the south side, and are subjectto Munjan, a small mountain state of the Oxus Valley, con-cerning which less is known than of the Siah Posh them-selves. This last clan is called Sufeid Posh, from their wear-ing white garments, and the race is said to be very small.

The principal tribe of the Bushgali country is dividedinto Kamoz (Upper Kam) and Kamtoz (Lower Kam). Thetermination gal means " country " in the Bushgali tongue, andis apparently the same as we find in Doongagall, Nuttiagali,and other well-known galis near Murree. The Siah Poshemploy these names amongst themselves when speaking of atribe as the people inhabiting such and such a country, andemploy the clan names when closer specification is necessary,but there is no recognised term known amongst them to dis-


1 27


Tr ibes of the Hli'ndoo Koosh.

tinguish the Kaffirs collectively, as opposed to their Mussul-man neighbours. When pushed to use some such distinctiveterm, the only one they employ is " Kappra," which is onlya corruption of the abusive name given them by Mahom-medans. They include in the term all who shave the head inSiah Posh fashion, but not those who have turned Mussulman.

In feature they are pure Aryans of a high type, and Iwas much struck by the amiable looks and finely-chiselledfeatures of a grey-headed Siah Posh Chief, whose acquaint-ance I made. His appearance, however, contrasted strangelywith his language, while he pleaded his unwillingness to partwith his dagger on account of the unusual number of enemies(upwards of forty) whom he had despatched with it. Themen are well-made, muscular fellows, but incorrigibly lazy.War and hunting are regarded as the only legitimate occupa-tions for a man, and almost the whole work of agriculture isdone by women, who are even yoked alongside of oxento the plough; for this purpose they have yokes speciallyconstructed. They differ considerably in complexion, someof those living at high elevations being very fair. This seemsto be especially the case with those living on the higherslopes of the Hindoo Koosh to the westward, who conse-quently go by the name of Red Kaffirs. The black garmentswhich have given a distinctive name to the race, apparentlydiffer in different tribes. Those on the Cabul side wear entiregoatskins with the hair on. The Bushgalis wear tunics, withsleeves not reaching to the elbow, of woven black goat's hairreaching nearly to the knee, gathered in at the waist with aleather belt, from which hangs a dagger, and with a broadred edging along the bottom. The Kalash Kaffirs wearsimilar tunics, but they are gradually adopting coarse cottongarments, the material of which is brought by pedlers fromPeshawur. The Waigalis of the Darah-i-noor and other valleyssouth of Chigan Serai are said to have entirely adoptedcotton clothes, though some of the recent converts to Islamstill adhere to the black garments. On their feet they wearrude sandals made of the skin of the wild goat, with a tuftof hair on the instep as a decoration. The women wear longsack-like garments of black woven goat's hair, with long loosesleeves, reaching to the ankles, and gathered in loosely at thewaist, with a coloured cotton scarf tightly bound over theshoulders.

The men shave the whole of the head, except a circularpatch of about 3 inches in diameter on the crown, where the


1 28


The Siah Posh.

hair is allowed to grow long and hangs down behind, often tothe waist. They never wear any head-covering. The womenwear their hair plaited in a number of thin long plaits, whichare coiled away under the head-dress, one plait being exactlyover the middle of the forehead. The Bushgali women weara curious head-dress, consisting of a sort of black cap withlappets, and two horns about a foot long, made of woodwrapped round with black cloth and fixed to the cap. Thiscurious fashion does not seem to have been always confinedto these tribes, or it may be that they were more widely spreadthan at present. The Chinese traveller Sung-Yun writingin about 52o A.D. of the Ye-tha, who must have been thepeople of Sirikol or Hunza, says-

"The ladies cover their heads, using horns, from which hang downveils all round."i

Hwen Thsang, who travelled through Badakhshan about630 A.D., in writing of Himatala, which name he appliesapparently to the country about Kundooz, says-

" Les femmes marides portent sur leur bonnet une corne hauted'environ trois pieds, garnie en avant de deux pointes qui d6signent lephre et la rne du mari; celle d'en haute se rapporte au pare et celled'en bas A la mare. Si 'un des deux meurt avant Pautre, on retranchela pointe qui le d6signait; mais lorsque le beau-pare et la belle-mbresont morts, on supprime compltement ce genre de bonnet."2

The Kalash women do not wear this head-dress, but simplywear on their heads a sort of broad cap thickly covered withcowrie shells, with lappets which hang down behind, not unlikethe head-dresses of the Tartar women in Ladakh.

The intercourse between the Siah Posh and their Mussul-man neighbours is not so restricted, at least on the easternside, as is generally supposed. Though any stranger enter-ing their country without warning is certain to be attacked,they receive visitors freely when passed into the country byone of themselves. In this way pedlers with cheap waresfrom Peshawur penetrate into the country and dispose oftheir goods, and I have been told by several persons thatthey have visited the country for sport and to enjoy thehospitality for which the Siah Posh are famous. Treacheryunder such circumstances is unknown.

The valleys on the eastern side are described as thicklywooded and very fertile. The Siah Posh breeds of hounds,cattle, sheep, and fowls, and all their agricultural products, are

I Beal's Travels of Buddhist Pilgrims.2 Histoire de la vie de Hiouen-Thsang, par Stanislas Julien.

1


1 29



celebrated for their fine quality, and are much sought after bytheir neighbours. The cattle, which in appearance and sizecompare favourably with English breeds, are parti-coloured,withlarge humps. Those in the neighbouring valleys are smalland humpless. Their houses, which generally consist of morethan one story, are remarkable both inside and out for neat-ness and cleanness. These characteristics, however, are notshared by the Kalash Kaffirs, who are a very degraded race.Villages of sufficient importance are surrounded by timberstockades about io feet in height, but forts are unknown.The well-known practice of the Siah Posh of using stools tosit upon, instead of seating themselves on theground, isperhaps the most curious point of distinction between themand other Asiatic races. The arms of the Siah Posh warriorare bow and arrows, battleaxe and dagger. The bows aresmall and weak, made of wood, and about 4- feet long, farless powerful weapons than the horn bows of Hunza andNager. It is said that they discarded horn bows some twentyyears ago on account of their liability to break unexpectedly.The arrows are of reed with heavy iron heads, hardly 2 feetlong. They are carried in a leather quiver slung at the back.Notwithstanding their feeble appearance, I have seen practicemade with them up to sixty yards with considerable forceand accuracy. The daggers are of capital workmanship, withdeep double cross, handles of iron, ornamented with brassstuds, carried in a triangular iron sheath hung from the girdle.Battle-axes are beginning to give place to swords, and donot appear at any time to have been favourite weapons.Matchlocks of rude make are now beginning to come intouse. Each clan manages its own affairs regardless of itsneighbours, and is directed by the elders of villages, who arestyled Jusht. This is apparently the same title as the Jusht-ero of the Shinkari republics.

There seem to be grounds for supposing that the religionof the Siah Posh is a crude form of the ancient Vedic. OneSupreme Being is worshipped under the name of Imbra, andnext to Imbra in importance is the Prophet Mani. He iscalled the son of Imbra, and once lived on earth, and he medi-ates with Imbra on behalf of men. Stones are set up as em-blems of Imbra, but carved idols are not used. These twonames cannot but suggest the Indra and Manu of the Brah-mins. Below them in rank are a whole host of deities,whose number is stated at 18,oo, evidently an arbitrarynumber. Some of these have particular functions, as in Greek


130


The Siah Posh. '31

mythology, but they are acknowledged to have once beenmortals, who were deified after death. First in importance isGej, who is spoken of as a great chief who fought with theProphet Ali and commenced the feud between the Siah Poshand the Mahommedans, which has continued ever since. Nextcomes Bagej, the god of rivers, who also has power overflocks and herds. Sacrifices to Bagej are made by the water-side, and the heads of the victims after being burnt with fireare thrown into the stream. Of the others, the most import-ant are Proozi, Dooji, Poorateh (Parbati ?), Arum, Marer,Disni, Kroomai, Saranji, and Witr. It is probable that thenames of these inferior deities differ among the differenttribes, and many of them must be tribal heroes only recog-nised by particular tribes.

To all the deities cows are sacrificed, and cedar branchesare burned ; on all occasions of slaughtering an animal forfood the name of some deity is invoked, and sacrificial cere-monies are observed. The mode of sacrifice was shown tome by the Bushgalis, who killed a goat for the purpose. Asmall fire is lighted, and a number of cedar branches prepared.The officiating priest bares his feet, while one of his attendantsholds a bowl of water with a piece of butter in it. The priest,after washing his hands, sprinkles water on the animal and onthe fire, muttering some words of invocation. Then taking abranch of cedar he places it on the fire. He then sprinklesthe animal several times with water, uttering each time theword " sooch," to which the by-standers answer " h~mach."This is repeated till the animal shakes itself, which is thesign of its having been accepted by the deity. To ensurethis, water is thrown into the animal's ear, which speedily hasthe desired effect. Then all join in the cry " sooch h6mach"several times, and the cedar branches are placed on the fire,on which also butter is thrown; after this the animal is throwndown and its throat is cut. The priest catches some of theblood in his hand and sprinkles it on the fire, the head of theanimal is severed and placed on the fire for a few moments,and the ceremony ends.'

The tradition of the Siah Posh concerning their origin isthat they are descended from one of three brothers, two ofwhom became Mahommedans, while the third, their progenitor,refused to do so. This may show that they recognise them-

1 It was not till after carefully noting this procedure that I read the excellent accountof the Siah Posh mode of sacrifice in Elphinstone's Cabul. There.is a slight differencein some of the details recorded.



selves to be of cognate origin with their Mussulman neigh-bours. They say that the name of this progenitor was Koor-shye, which has helped to spread the idea among Mahomme-dans that they are of the Arab tribe of Koresh, and has pro-bably led western writers to seek some connection betweenthe Siah Posh and the Greeks who followed the conqueror ofBactria. Neither theory seems to rest on any adequate foun-dations. The Siah Posh traditions, however, point to theirhaving been driven into their present narrow limits from amuch wider extent of country than they now occupy, andthey say that the art of writing was once known among them.There seems to be no doubt that the Kalash tribe of the SiahPosh once occupied the south part of the Kashkar Valleyabout Asmar, and the upper part as far as the junction of theMoolkho Valley.

Up to the present no forcible entrance into the Siab Poshcountry has been made through either of the great valleyswhich join the Kooner, owing to the tangled thickets whichcover the junctions and materially assist the defenders.Owing to the same cause solitary travellers and traders runsome risk in passing these places. Some twenty years ago alarge party of Afghans from Asmar made a sudden raid andsurprised several villages, but they were waylaid on theirreturn and cut off almost to a man. Within the last twentyyears, part of the Kamoz clan of the Bushgalis has becometributary to the Chitral ruler, whose forces find an entrancethrough the Kalash country from Bimboret over a steep pass,and periodical raids, together with interference invited by theclan in their internal quarrels, have led to their acknowledgingChitral supremacy. They now pay an annual tribute of severalhundredweights of butter and honey, of which latter theircountry is said to produce enormous quantities, besides cattle,female slaves, silver cups and necklaces, and a great quantityof woollen blankets. Their chief village is called Bragamatal,meaning " the houses on the hill," but by the Chitralis it iscalled Luddeh, or " the great village."

The Kalash Kaffirs are entirely subject to Chitral, andhave been so apparently for some time. They were formerlysubject to the Bushgalis, who still speak of them as theirslaves. A Kam Kaffir, on his way to Chitral, walks into aKalash village and claims to have his wants satisfied withoutfear of refusal or opposition. Half of the Kalash are nowMahommedans, but there seems to be no attempt at forcibleconversion. They refuse to eat domestic fowls or their eggs,


132


The Siah Posh.

both of which they regard as unclean, nor will they touch beef,cow's milk, or butter made from it. These prejudices are notshared by other Siah Posh tribes.

There is also a small slave population existing among theBushgalis, who speak their language and seem to differ fromthem in no respect except in social position. They are calledPatsas, and are probably descendants of captives taken fromother tribes in war. They bear arms, and identify themselvesin every way with their masters in all contests with externalenemies. They are distinguished by their tunics having nosleeves, very narrow edgings, and a coloured badge sownon to the back. Their women are not allowed to wear thehead-dress with horns, like the other Bushgali women.

The Siah Posh are exceedingly fond of dancing, but theirmode differs considerably from that of the tribes to the east-ward. Instead of only one or two performers, everybodypresent, women as well as men, join in the dance together.A village dance was held before me-a wild and strange exhi-bition-the men brandished axes, clubs, and guns which theyfired off at intervals, amidst a chorus of whoops and shrillwhistles. At times the whole would lock arms by pairs andrevolve backwards and forwards in a grotesque waltz, or follow-ing in order wind round and round in figures of 8. Sometimesall would break off and dance singly, setting first to one andthen to another in a sort of wild jig, or, forming in lines withlocked arms, advance and retreat in steps like the Koles ofChota Nagpore. The music consisted of two drums and afeeble flute made of bamboo. On the death of a man, hiscorpse is carried round the village in procession for several daysbefore being finally disposed of, the attendants dancing aroundit. According to some accounts polygamy is not practised,but the balance of evidence tends to show that each man isallowed to have as many wives as he can maintain, and fouror five is not an uncommon number. The women are veryimmoral, and marital jealousy is satisfied with a slight fine.On discovering his wife's infidelity, a Siah Posh contentshimself with giving her a few blows and taking in compensa-tion something of small value, such as a turban, or a robe,from the male offender, should he be a stranger; if he is oneof the tribe, he has generally to give a cow as compensation.Female children are freely sold by their fathers to their Mus-sulman neighbours, and the Chitral ruler receives an annualtribute of children of both sexes.


133


CHAPTER XI.

THE GILGIT PRINCES.

T HE history of the Gilgit rulers rests only on oral traditionand popular songs connected with the names of differ-

ent princes. Did more trustworthy records exist, they wouldprobably contain little of real interest. The genealogies oftheir respective families, which were supplied to me independ-ently by the present representatives of the Trakhand, Mogh-lot6, and Ayesh6 families, correspond well with each other inthe number of generations, and are probably correct, or verynearly so. In the Historical Legend of Gilgit, Dr. Leitnerhas given an account of the earliest occurrence in the tangiblehistory of the country. Several versions of the legend areextant, but the historical outline in all is the same. Strippedof all supernatural additions, the facts related are, that Gilgitwas the abode of a prince of the name of Shiri Buddutt, whoserule extended over Hunza, Nager, Darel, Chilas, Astor, Hara-mosh, Gurais, Yassin, and Chitral. Many of these placeswere no doubt governed by inferior princes who acknow-ledged allegiance to Gilgit. The people, suffering under theoppression of Shiri Buddutt, were induced by an adventurer ofthe name of Azor, who is represented as having come from thedirection of Iskardo, and, according to some versions, as beingthe brother of the Iskardo ruler, to rise and put him to death.Having slain the tyrant, Azor espoused his daughter, estab-lished himself on his throne, and founded a line of Ras whobear Mahommedan names. In spite of the supernatural at-tributes now assigned to him, there can be no doubt thatShiri Buddutt was a real personage; the term Shiri is doubtlessthe title of respect still given to Hindoo princes.

Allowing 25 years to each generation, the usurpation by Azormust have occurred about the commencement of the 14 th cen-tury, and there can be little doubt that it marks the extinctionof the Shin princes, and the introduction of Mahommedanisminto the valley. It is worthy of note that the genealogy ofthe Makpons of Iskardo' shows exactly the same number of

I See pnge 145.


GENEALOGY OF THE TRAKHANE t(GILGIT), THE MOGHLOTE (NAGER), AND AYESHE (HUNZA) FAMILIES,

Kisro Khan.

Mohamedkilled by Suleim

Yassin, abo

Asghar Ali,killed by Suleiman Shah.

Massoor Khan, the son ofa slave girl, now living

in Cashmere.

THE TRAKHANEL

SHIMiI3UDUITthe last Shin Ra of GIgit

Azor (a daughter).

Karok.

Soomalk.

Khan.

Hyder Khan.

Mirza Khan.

TRAKHAN.

Sotmalik iDaughtr, married to Dautr,"m I(lit 1alika.) a king f Iskardo() Feriamt o f Y

Chilis Khan.

Noor Khan.

Mirza Khan.

Ali Shere Khan.

Soomalik. Dauzghter, married toAhutied Khan, of Iskardo. t?)

Kisro Khan.

Mirza,killed by Kamal Khan

of Nagei.

Queen Jowari 4 a. Prdoosh than. 3. Behi

Habbi Khan.

Suleiman Khan (Gowrithumt Khan)killed by Suleiman Shah, of

Yassin, about i805.

Khan, Abbas Khan, rule two years,an Shah, of killed by SulcimJ Shah, ofiut 1i25. Yassin, abo t 182.

Sahibnoona (daughter) =

THE MOGHLOTE.

Shahreis. Dalasha(Dowlut Shah).

Ayesh Beg.

Sultan Shah.

Ayesh Beg.

Ding Malik. 13ubboot Khan.

Mohaitmd Khani.

Tahir Shah,R. of Gilit. 1833 37.

11abbi Khan,killed by Rabim Khan.

Alidad Khan,killed by Rahim Khan

Kama

THE AYESH.

Nootl tm.

Dookha bthm.

Shat thumi.

Lulli thum.

Maiyroo Klian.ried ,totassoin. ( )

MlOGHLOT.

Shunshr, Ali.

Sultan Khan.

Fu, Khan.

Daood Khan.

Alidad Khan.

Kamal Khan.

. Chowli.

Noor Shah.

am Ali.

liash i.

Kaim Khan,killed in Hunza, 1848.

Miharntme'd Khan, Daughter,died in Cashmere, 1859. mairried to Jaffer Zahid Khan, of Nager.

Mah ommed Nussir.

GlRKIS,first Thum of Hnza.

Ayesha=(adaughter).

Chiliss Khan.

Miza Khan.

Shah Sule 'toKhan.

Ayesho.

Sultan Kltan.

IShaa aion,.

Shjha, tKhan.2. Rahiim Khan,

Shairindan.

Shah Jehangir, diedin Bladakhshan,, 377

Shah Sekunder. S hah Sultan.

Sahib Khan.7.

Bttbboor Khan, Gowrithuni Khan. Sekunder Khan,died in Cashmere, where they had been sent a s hostages. killed by Gor Amian, of Yassi.

Azo KhanPerdoosh Khan. killed by Ghazanfur Khan,

of Hunza.

Sultan.

Shahbeg Khan,

Shah Kisro Khan.

Shah Suiloem Khan.

Jamal Khan. Characftr Khan,Amin Khan. died St4.Shah sutitan.Abdutllah Khan, killed

by Ghazan Khan.

il Khan.

.h Khan.

Alif Khan,killed by Ghaanfur Khan

of Hunza.

GllAZAN KHAN, Iaakkal Shah. Nhan Ali Sith Nooni Ihal Shah, killedpresent Thum of Hunza. living in Casltnece. by Ghazan Khan.

4. ALIDAD HAN,present Ra of ilgit and

representati"e of theTrakhanil mily.

Rahim Khan,killed by the people of

Nager, about 1839

i. Mohammed Khan. 3. Alif Khan. 7. Bubboor Khan. 6. Shah Sultan.2. Azor Khan. 9. Gowrithun Khan. 8. Hablhi Khan.

0. Sekunder Khan. ii. Bthat Ali,j2. Sharindan,


JAFFER ZAtHID KHAN.present Thum of Nager,ruing since about 1839.

Suida Ali Khan. Mahomme Nani, lhaibtitn.d Naeeim Shah Sal citKhan.

5. Kamal Khan.

Rahim KIan.

Daughter

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [xvii] 1880

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [xviii] 1880

The Gilg-il Princes.

generations from their founder as that of the Trakhand. Fromthis it may be inferred that the introduction of Islam intoBaltistan and Gilgit was simultaneous, and in both casesowing to the same cause. General Cunningham, by allowing30 years to a generation, places it a century earlier than thedate I have mentioned.

Under the Shin rule Hunza and Nager appear to havebeen under one prince, whose capital was Nager. His alle-giance was no doubt transferred to Shiri Buddutt's successor,but it is not till eight generations later, or about the beginningof the 16th century, that we find a Nager ruler with a Ma-hommedan name. This prince married a daughter of the Gilgitruler, and became the father of the twins Moghlot and Girkis,the latter of whom founded the principality of Hunza.

Mirza Khan, the sixth in succession from Azor, is celebrat-ed in song and story as the most warlike of the older Ras ofGilgit. He is said to have been poisoned by his own wife, inrevenge for the death of her seven brothers who had opposedMirza Khan in the field. From Trakhan, his successor, thepresent Ra's family, derive their name. This would seem topoint to a break in the direct line of descent, were it notthat in the genealogies of Iskardo, Chitral, Yassin, Hunza, andNager we also find the present ruling families taking theirnames, not from the reputed founder of their line, but fromsome intermediate ancestor. Trakhan is said to have been aposthumous child of Mirza Khan, and it is related that he wasset afloat in a box on the river by his mother. At Hudar hewas rescued by a poor man who brought him up among hisown children, and he was eventually acknowledged as therightful Ra of Gilgit.

Soomalik, the son of Trakhan, who is sometimes also calledGilit Malika, is related to have been taken prisoner and car-ried into Badakhshan, where he remained, unable to escape,for several years. Many wonderful stories are told of his im-prisonment and escape, in which a fabulous horse, Asp Tul-far,' plays a conspicuous part. He is said to have had threesisters, one of whom married Maiyroo Khan of Nager, thesecond married Feramorz, a prince of Yassin, and the thirdmarried a prince of Iskardo. There would, however, appearto be some confusion between this Soomalik and the Ra ofthe same name five generations later. The Gilgit and Nagergenealogies agree so exactly as to the number of generations,

1 "Asp Tulfar" is a very small horse, possessing extraordinary powers of endurance,supposed to be the offspring of a horse and mare, which have both reached maturity atone year old. It plays a conspicuous part in Usbek tales.


1 35



as to leave no doubt that the sister of Soomalik who marriedMaiyroo Khan, was the sister of the first Ra of this name.But the same tradition also states most positively that thesister who married the Makpon prince of Iskardo was themother of the three warlike brothers, Shere Shah, Ali Shah,and Shah Murad, who aided Soomalik in his wars againstYassin. Now, General Cunningham fixes the date of these bro-thers at about A.D. 16oo, and this, compared with the num-ber of generations accounted for in the various genealogies,shows that their mother must have been sister to the secondSoomalik, the son of Ali Shere Khan. The Yassin princewho is said to have married Soomalik's second sister, cannotbe identified in the Khushwakt6 genealogy, but the name givenis common in that family, which was not founded till after thetime of the first Soomalik.

During the lifetime of the three Makpon brothers abovementioned, Gilgit was apparently tributary to them, or moreespecially to Ali Shah, the founder of the Rondu family.

Mirza, the grandson of the second Soomalik, and hisdaughter Jowari, are still favourite subjects for Gilgit songs.Under Mirza a successful raid was made on Gurais, whichwould appear, before that time, to have slipped from thegrasp of the Gilgit Ras, and there are many indications thattheir power steadily decreased, in spite of temporary triumphs,from the day of the extinction of the Shin dynasty. Whileon a friendly visit to Nager, Mirza was treacherously slainby Kamal Khan, and as he left no sons, an attempt wasapparently made to establish a prince of the Moghlot6 familyin Gilgit. Jowari, who, having married an Iskardo ruler, hadbeen left a widow and childless, consented to marry Perdoosh,of Nager, to whom she bore Habbi Khan. It is related thatwhen Habbi Khan was twelve years old Perdoosh was publiclytold that Jowari had only consented to marry him to securethe succession of the Trakhand, and that now the sooner hereturned to Nager the better it would be for him-a hintwhich he was not slow to take. Jowari then abdicated in favourof her son, who in time became the father of Suleiman Khan,the last Ra of Gilgit who maintained anything approachingto the power of his predecessors. Suleiman Khan, who isbetter known under his assumed name of Gowrithum' Khan, issaid to have ruled fifty-three years, and was in the end mur-

I The use of the name of Gowri, the wife of Mahadeo, shows how long the tracesof Hindooism lingered after the first conversion to Islam, while the strength of theBoorish or Yeshkun element in the population is shown by the use of the title Thum.


1 36


The Gilgit Princes.

dered about A.D. 1803, by the Khushwaktd Prince SuleimanShah, who had sought refuge in Gilgit from the enmity ofhis own brother. A rumour of a threatened attack fromHunza had drawn away most of his attendants, and as theaged Ra sat in his garden he was slain, together with hisWuzeer, by the man to whom he had given protection.

From this time the prosperity of Gilgit seems to have rapidlydeclined, and it became the prey of rival families whose warsalmost depopulated the valley, until the firm establishmentof Dogra rule gave the country what may be hoped in timeto become a fresh lease of prosperity. Suleiman Shah fledto Tangir after the murder without attempting to establishhimself in Gowrithum Khan's seat, which was occupied byMahommed Khan, the rightful heir. In 1804 Moolk Aman ofthe Khushwaktd family died, and was succeeded in Yassin byhis brother Kuwat Khan, who gave Ponyal, which seems tohave come into the possession of the Yassin rulers about A.D.1780, to his brother Shere Shah. Kuwat Khan had hardlytaken possession when Mahommed Khan invaded Ponyal, butwas repulsed. The two brothers following up their advantagetoo hastily were entrapped in some broken ground and killed.Mahommed Khan's triumph was of short duration. Hisvictory had the effect of making his enemy, Suleiman Shah,ruler of Yassin. Suleiman Shah seems to have been a manof considerable ability, and in less than a year he had re-con-quered the greater part of Ponyal. In the following year heinvaded and took Gilgit and carried Mahommed Khan a pri-soner to Yassin, leaving in Gilgit Abbas Khan, a younger son ofGowrithum Khan, who swore allegiance to him. Abbas Khansoon tried to renounce his allegiance, and in 1819 SuleimanShah again invaded and took Gilgit and put to death bothMahommed Khan and Abbas Khan. Asghar Ali, the son ofMahommed Khan, fled to Nager, but Suleiman Shah's influ-ence was sufficient to procure his being put to death, and thesole remaining representative of the Trakhand was an infantdaughter of Mahommed Khan, through whom the line is nowperpetuated. Suleiman Shah then formed the idea of incor-porating Gilgit with Yassin, and made the former his chiefplace of residence. In 1827 Suleiman Shah, being engagedin an invasion of Chitral, placed Azad Khan of the Booroosh6family, in Drasun with a garrison of Gilgitis. Taking advan-tage of the opportunity, Azad Khan prevailed on the garrisonto espouse his cause, abandoned his post, and hastened toGilgit, where he was accepted by the people as their Ra. The


I 37


Tribes of the Hiindoo Koosh.

people soon found that Azad Khan's rule was not less tyran-nical than that of Suleiman Shah, and again sought a changeof oppressors. The Trakhand family was virtually extinct, butthe Moghlot6 family had been connected with it for so manygenerations that they were looked on as the natural heirs tothe principality. Consequently, Tahir Shah, a younger son ofthe Moghlot6, was induced to accept the Ra-ship of Gilgit,and on his arrival accompanied by a small force from Hunza,Azad Khan was at once seized and put to death in 1833-

After a short reign of between three and four years, TahirShah died and was succeeded by his younger son SekunderKhan, in whose favour Karim Khan, who was a man of weakcharacter, had been set aside. His rule was short and trou-bled. Immediately after Tahir Shah's death the Gurais maliksmade an unexpected raid on Gilgit, and succeeded in gain-ing possession of the fort by surprise, with the exception ofthe inner redoubt. This held out long enough to allow of thepeople assembling to the Ra's assistance, and the invaderswere slain to a man. Hardly had this danger been surmount-ed, when Gilgit was invaded by Gohr Aman, who had latelysucceeded to the throne of Yassin. Sekunder Khan, beingable to offer but a feeble resistance, contented himself byoccupying a strong position which could only be assaultedon one side. After a blockade which lasted many months, hewas taken prisoner and put to death in 1841. Karim Khanthen sought refuge in Cashmere, while Gohr Aman establishedhimself in Gilgit. Like many of the Khushwakt6 family, heseems to have possessed considerable energy and ability, buthis blood-thirsty cruelty, which seemed to be directed espe-cially against the people of Gilgit, threatened to depopulatethe country. Whole villages were driven into slavery, andwhole districts ruined, apparently to gratify his resentment.The misery inflicted by this man is almost beyond belief, andhis name is still never mentioned without horror. A certainSyud in Badakhshan is still known by the nickname of SyudSud Burdai, in consequence of his having accepted a presentof a hundred Gilgiti slaves from Gohr Aman. Numbers ofGilgitis are still living in slavery in Badakhshan, Bokhara, Kho-kand, and other neighbouring countries. Every year stragglersof different ages find their way back, after slavery and wander-ings of the greater part of a lifetime, from Yarkund, Samarcand,and other parts of Central Asia. It was, therefore, with muchgratitude that the people welcomed a Sikh force, whose aidKarim Khan had secured, and which had been despatched


1 38


The Gilgit Princes.

by the Governor of Cashmere. They were at first repulsed,but advancing a second time they defeated Gohr Aman andinstalled Karim Khan as Ra of Gilgit under their protectionin September 1842. Six years later Karim Khan was slain,together with the Sikh Governor, while invading Hunza.Eleven years later again his son Mahommed Khan dying child-less, the nominal, as well as the actual, ownership of Glgitdevolved on the Dogras, who had succeeded the Sikhis inCashmere. Not wishing to leave Gilgit without a nominalRa, the Cashmere Government summoned from Nager thepresent Ra, Alidad Khan, the infant son of the Nager ruler,who, through his mother, was still held to represent the Trak-han6 line, and installed him when only one year old. A sonof Asghar Ali is still living in Cashmere, but, being born of aslave mother, he was held incapable of succeeding.

Mr. Drew has given a succinct -account of the eventswhich led to the consolidation of the Hindoo power on theright bank of the Indus. Whatever the faults and short-comings of Cashmere rule may be when judged by a Euro-pean standard, it has undoubtedly conferred on this part ofthe country an amount of prosperity and security whichcould not have been attained under the Khushwakt6 family,in whose grasp it would otherwise have remained. Freedomfrom the liability to be sold as slaves alone outweighs thedisadvantage of being ruled by men of a different faith. Itis scarcely an exaggeration to say that, of the inhabitants ofGilgit over 40 years of age, nearly half have passed someportion of their lives in slavery. There is not a family ofwhich one or more of their members have not been lost inthis way. The stories of their wanderings told by manyare full of interest, and many curious scenes occur onoccasions of their return. On one occasion a young manarrived, who had been carried off when a child in arms.From his companions in slavery he had learned his nameand that of his father, who received him with open arms; but,having been all the time at Seo, where the Shina language isnot spoken, he could not converse with his father for severalweeks except through an interpreter. On another occasion a" claimant " appeared from Badakhshan, avowing himself tobe the brother of the Wuzeer, whose mother and brother hadbeen sold into slavery thirty years before. His coming being

.notified beforehand, the fatted calf was killed, and great pre-parations made to receive him by his aged mother, who hadherself been redeemed from slavery only two years before.


1 39



Throwing herself on his neck she welcomed back the wanderer;but then being struck with suspicion, she looked steadily athim for a moment, pushed the hair off his temples to look fora scar remembered only by herself, and declared that he wasnot her son. The man protested vehemently that he was, tillat last, overcome with confusion by the woman's positivemanner, he confessed that he was not the man he pretended torepresent, but his foster-brother. The two had lived as slavesunder the same master till the death of the Wuzeer's son hadsuggested the possibility of the imposture on his regaining hisfreedom.

The following story, given me by one who was better ablethan most to give a connected account of his adventures, is afair sample of the history of hundreds :-

THE STORY OF BIRA KHAN.

"I was born at Minawur, near Gilgit. My father died when I was aboy, and Suleiman Shah killed my grandfather in Cher. When I wasabout sixteen years old, Suleiman Shah sent me with a hundred others ofmy family and village to Yassin as slaves. At the end of three years Iescaped back to Gilgit. Azad Khan was then ruling there. After a timeAzad Khan was killed by Tahir Shah of Nager, who ruled in Gilgitabout three years and then died. He was succeeded by his son Sekunder,who ruled for about six years. When Gohr Aman invaded the country,Sekander came from Bagrot to meet him, and a fight took place atGilgit, on the left bank of the river, in which Sekunder was killed. Atthe end of a year Gohr Aman returned to Yassin, taking with him 500Gilgitis, among whom were my brotherand myself, and gave us bothto Ibrahim Khan, the son of his cousin Kuwat Khan, who took us toYarkhoon. At the end of four months we two and another Gilgiti es-caped by night. We reached the top of the mountain of Kut, on whichwas much snow, by morning. We descended into the valley of Toorikho,near three small villages. The people of Toorikho cultivate the hill-side in the same manner as is done in the Sai Valley (i.e., in terracesrising above the road on both sides). Between Mastooch and Toorikhois a pass; the distance is three ordinary days' journey. To the west ofMastooch are Sonoghor, Awi, and Booni. Beyond Booni is Reshan. Ionce went as far as this before I escaped, but on this occasion I did notget beyond Shogram, where I was seized by the people of Aman-ool-Mulk who happened to be there at the time. By his order I was takento Wakhan and given to Meer Futteh Ali Shah. In three days wearrived at Surhad-i-Wakhan. Between Toorikho and Surhad is a passwhich has snow on it in summer, and part of it is difficult to travelover. At Punja I was sold by Futteh Ali Shah, in exchange for mer-chandise, to a merchant of Zebak, named Erbabak, who took me toYarkund by way of Sirikol. We went in six days from Wakhan to.Sirikol with a caravan of merchants. From Sirikol we went to Yar-kund by the Koosherab road. As far as Koosherab the people are


140


The Gilgit Princes.

Mugli (i.e., Sirikolis). From Koosherab we arrived at Yarkund in sixeasy marches. In Yarkund Erbabak sold me to a widow for one yambooand ten tangas in copper (about 4I7). This woman, who kept a shop,employed me for a year in carrying wood and water, and then sold mefor the same money to Mir Rahim Bai, an Andijani merchant. ThisMir Rahim Bai was the owner of much land, on which he employed fifteenslaves. Five other slaves were employed in his house. My business wasto ride in attendance on him when he went out. At that time the Chineseruled the country. Though they were not Mussulmans, except a few whowere called Tungas (Tunganis), the call to prayers was not forbidden, andthe precepts of the Sharyat were observed. No duties were levied, andif a man went on pilgrimage, assistance was given him. A youth atthat time, in Yarkund, would fetch as a slave two yamboos, and a youngman about the price I was sold for. A handsome young woman wouldsell for three yamboos (about X50). At the end of two years, with nineother slaveg I escaped from Yarkund, trying to reach Gilgit by way ofCogiar. We had a supply of baked bread with us, and only travelledby night, avoiding all habitations. We reached Cogiar after fifteen days,and had nearly arrived at the top of the range, when a fall of snowobliged us to halt in a valley. Here fifteen men on horseback overtook us,and as we had only one sword among us, we could not beat them off.I killed one man with the sword, and taking his gun shot another; oneof our number also was killed, and the rest of us taken back to Yarkund.The journey back only took five days, and had we known the road at first,we should not have been taken. On our return we were taken beforethe Chinese Governor, who, however, did not punish us, but gave us backto our former masters. Mir Rahim Bai imprisoned me for one month,with a plank of wood fitted over my neck, and then made me work withchains on for a year, when he sold me to another Andijani merchantnamed Mahommed Yonas Bai, for the same price he had given for me.My employment with Mahommed Yonas Bai was to carry his loads ofmerchandise. At the end of two years I again escaped with four menand two women. In twelve days' travelling by night we reached Cogiar,and in six days more Urduksaldi, where we found some Kirghiz. Fromthis we travelled by night for two days towards Muztagh and Shigar witha kafila of Baltis, when we were attacked in a camping place by a band ofKunjootis, who took us and also ten Baltis, and plundered the caravan;the rest of the Baltis escaped back to Yarkund. In four days we weretaken to Shimshal, which is in the Hunza country. The road was diffi-cult and mountainous. Horses cannot travel by it. There are two moun-tains covered with snow to be crossed, and it is uninhabited. The dis-tance is about the same as from Gilgit to Astor. Shimshal is a smallplace with about forty houses; the village is on a plateau 300 feet abovethe river. From Shimshal to Meerkoon is two marches ; the road is onlyfit for men on foot, but there is no snow in summer, and only a littlein winter. There are ten houses and a small fort at Meerkoon. BetweenMeerkoon and Girtchah two small but steep mountains have to be crossed.The road is closed by snow for two months. At Girtchah is a smallfort with twelve houses. Beyond Girtchah is Soostee. At Soostee I wasimprisoned for a year, and then was sold for two horses to MahommedAlim Khan, brother of the Meer Futteh Ali Shah of 1Vakhan. At


1 41



that time Ghazanfur Khan was ruler of Hunza. From Soostee peoplego to Poosee, from Poosee to Goolkun, and thence to Hunza onthe third day. I did not see the road, but was told it was mountainousand covered with snow. From Soostee I was taken to Chopoostee, whichcontains twelve houses; the distance is about 12 miles. From Chopoos-tee I was taken to Babagoondi, where there is a ziarat, but no habitations.The road is difficult, and there is much snow in winter. Horses travelthe road with difficulty. From Babagoondi, crossing the mountain, wereached Surhad in Wakhan; the distance is as that from Gilgit to Sai.When I arrived at Punja, Futteh Ali Shah did not recognise me.Many merchants came, but none bought me. At last Futteh Ali Shahrecognised me. I said to him, ' Oh Ameer, men do but kill a sheeponce; you kill me twice.' I related to him the history of my being soldby him to Erbabak, and what had happened since. He said, ''This time Ihave nothing to do with you, you are in the hands of my brotherMahommed Alim Khan.' After some time Mahommed Alim Khan soldme to Sekunder Shah, the Wazeer of the Hakim of Jirm. At thattime Mir Shah was ruler of Badakhshan. I remained in Jirm onewinter, then I was sold to Nasroollah Bai of Salolah, about to milesfrom Jirm. There are about thirty houses in Salolah, and the people areSoonnees, as at Jirm. At New Jirm, close to Jirm, they are MaulaiSyuds. After two years I escaped from Salolah, and Nandered in themountains for three days, but could find no road, so returned to near Jirm,where I lay hid for three days in the house of a man who was friendly tome. On the fourth day he showed me the way to escape, and I arrived atZebak in four stages, travelling only by night. On the way I crossed ahigh mountain, and avoiding Zebak in three stages more I reached Injigan,where there is a small fort. There ten men seized me and wanted tosend me back to Badakhshan, but they could not agree among them-selves. I told them that I was a servant of Adam Khor, who hadlately visited Badakhshan, and that when he had left I was ill andcould not travel with him. They believed me and showed me the roadover the bridge opposite the fort. From there I travelled eastward up avalley, but found much snow and no way out, so turning back I followeda valley to the right, and at midday reached a great lake. From the lakeI reached the top of a steep mountain. In winter nobody travels thisroad, but in summer very rarely and on urgent occasions men travel byit. Horses cannot use it. From the top of the mountain two roads go-one on the right, very narrow and bad, goes into the country of theBushgali Kaffirs, the other, by the Ludkho Valley, leads to Chitral. Itravelled by this road to Shoghor. From Ludkho to Shoghoor is onelong day's journey. Here I found a small fort belonging to AdamKhor, and no one lived here except his family. From Shoghoor I arrivedat Chitral in two days. Istayed there three months, and when Adam Khor,having made war against his father Shah Afzul, was defeated and fledto Dir, I accompanied him. At that time Ghazan Khan was the rulerof Dir. I remained there two months and then went to Swat, by thecountry of the Sultan Khel. I reached Sedoo, where the Akhoond lives,and stayed there three days, after which I went by Murdan to Peshawur.Thence I travelled through Hazara and Mozuifferabad to Cashmere,where I lived for a year, and then at last was able to return to Gilgit."


142


The Gilgit Princes.

The story of Bira Khan is a fair sample of the history ofscores of men and women in the Gilgit district. I have notchosen it for any special points, but Bira Khan, being a manof intelligence, is able to give a more connected narrative thanmost of the others I have spoken to. I have written downhis tale exactly as he related it. In spite of some mistakes,his recollection of the places he visited in his wanderings isexcellent.


1 43


CHAPTER XII.

THE BALTISTAN PRINCES.

A NOTICE of the Baltistan princes scarcely comes withinthe scope of a sketch of the Hindoo Koosh tribes, but

their genealogy is worth attention, as it helps to throw lightupon the different changes which have taken place in thevalleys further westward.

As has already been pointed out, the introduction of Islaminto Gilgit and Baltistan seems to have been simultaneous.The genealogy of the Makpons shows that at the same timethat Azor established himself in Gilgit, which according toGeneral Cunningham's computation must have been in theearly part of the 13 th century, a Mahommedan adventurernamed Ibrahim Shah usurped the sovereignty of Baltistan,andfounded the Makpon family. The written records of the Mak-pons were unfortunately destroyed when Iskardo was takenby the Sikhs, but tradition relates that Ibrahim Shah cameoriginally from Egypt by way of Hindustan, and that Bud-dhism was at that time the religion of the country. Theterm Makpon means, in Thibetan, " Commander-in-chief," thusappearing to be nearly identical with the Chinese Tung, ofwhich Thum is probably a corruption.' The name was,however, apparently not applied to the family till nine genera-tions later. The accompanying genealogy of the Iskardoprinces was given to me by Ali Shah, the present head of theMakpons. The names of the seven princes succeedingIbrahim Shah are not Mahommedan, and afford a clue to therace which reigned in Baltistan previous to his advent. Thefirst four have the suffix of singeh to their names, which isthe same as the suffix sing still used by the Shins in Gilgit, asalready mentioned.' Taking this with the fact of the exist-ence of the Shin colony of Dah Hanu, it is allowable to inferthat the race formerly ruling in Iskardo were Shins.

The next two princes bear the Boorish title of Gowrithum,which may denote the temporary ascendancy of Boorishprinces ; but as the title has been in use till recently among

I See page 24 ' See page 99.


GENEALOGY OF THE MAKPONS OF ISKARDO,

IBRAHIM SHAH,an Egyptian adventurer.

Istak Singeh.

Brook Singeh.

Zik Singeb.

Sik Singeh.

Snum Gowrithum.

Sah Gowrithum.I

IBehram Shah.

Makpon Bokha,about A. D. 1500 according

to Cunningham.

Shere.I.

Ghazi.

Ali Shere Khan.

Ahmed Khan.

Shah Murad. Ali Shah, Shere Shah, Shah Sultan,founder of the founder of the founder of the

Rafi Khan. Makpons of Makpons of Makpons ofRondu. Khurmang. Astor.

Sultan Murad.

Zuffer Khan, Ghazi.

Ali Shere Khan.

Ahmed Shah.

Mahmood Shah.

ALI SHAH,the present Choh.

IShah Abbas,

at 2o, A.D. 1879-

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [xix] 1880

TABLE OF THE AMACHAH PRINCES.

Name.

I

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

23

24

25

26

27


Amichah

Chih-thum .

Chama-thum .

Yaksir Gao-thum

Khomulgo-thum.

Gob6lgo-thum

Khan

Makhan

Ram

Rahmum

Daolat Shah

Haripal Marchak

Ambarat

Ghazi Mir

Ali Mir

Amachan De'

Ghir-ze

Haidar Khan

Hasan Khan

Imrnam Kuli Khan

Kuli Khan

Azern Khan

Ali Khan

Husen Khan

Mohammed Khan

Kuli Khan

Sulimin Khan

Probable date.

A.D.1440

1455

1470

1485

1500

I1r 5

1530

1545

1560

1575

1590

1605

1620

1635

1650

1665

168o

1695

1710

1725

1740

1755

1770

1785

18oo

1815

1830

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [xx] 1880

The Baltistan Princes.

the non-Boorish princes of Gilgit, no great stress can be laidon the circumstance. The mixture of names from IbrahimShah to Makpon Bokha would seem to point to a brokensuccession, rather than to a regular descent from father toson, and it is not improbable that Iskardo fell temporarilyunder the rule of princes of the Shigar family.

The title by which Baltistan princes are addressed isChoh, which forms part of the name of the seventh in succes-sion from Ibrahim Shah.

Ahmed Khan, who was ruler of Iskardo towards the endof the 16th century, had four sons whose warlike effortsforced all the surrounding country to acknowledge allegianceto Iskardo, and from three of them are descended the presentMakpon princes of Rondu, Khurmang, and Astor. It was inthe course of their wars, which General Cunningham fixes atabout A.D. 16oo, that the ancestors of the present Brokpaswere brought into Baltistan. The most powerful was AliShah, the founder of the Rondu family, who conquered thecountry to the westward as far as Chitral, in which place heruled for twelve years. The bridge over the river at Chitral issaid to have been constructed by him, and a plane tree ofhis planting is still pointed out. A level piece of ground atthe mouth of the Gilgit Valley is still called Makpon Shawaran,"the Polo ground of the Makpons." Cunningham writes bymistake Makpon-i-Shangrong. It is evident, however, thatthe Makpons held a superior position among all the surround-ing families of rulers even before the days of Ahmed Khan.The mother of the four warlike brothers was of the Trakhandfamily, and there are several similar instances mentioned ofdaughters of the Trakhand being given to Makpons, whilethere is not a single instance recorded of a Trakhand princereceiving a Makpon wife. At the present time the four Makponfamilies receive daughters from the Ayeshe, Moghlot6, Tra-khand, &c., but only give daughters to a Makpon. Fromthe earliest times Iskardo was probably the seat of wealthierand more powerful princes than Gilgit, owing to its naturaladvantages.

The Shigar princes, to whom allusion has already beenmade, bear the family name of Amachah from their founder,who is related to have been of unknown parentage, rescuedas a child from the nest of an eagle, which had carried himoff. The accompanying table of the Shigar princes, extractedfrom General Cunningham's work, is interesting, as it showsthe frequent use of the title Thum. In appearance the

K


145



present representatives of the Amachah are of extremely faircomplexion, with high caste features, such as are seen onlyamong Brahmins in Hindustan. General Cunningham inthis case only allows fifteen years to each ruler, but does not sayon what the calculation is based. The Shigar princes, thoughsubordinate to the Makpons, seems, in spite of their proximityto Iskardo, to have been sufficiently strong to resist totalextinction.

From their peculiar appearance and the number of rulersgiven, I should be inclined to look upon the Amachahs as therepresentatives of Shin princes who once ruled in Iskardo,and who, after expulsion by Ibrahim Shah, established them-selves in Shigar.

There can be, I think, little doubt that it is to Iskardowe must look for the centre of the ancient kingdom of Bolor,as suggested by General Cunningham. In Gilgit, Hunza,Nager, and all the valleys to the westward, the name Iskardois almost unknown, and the place is called " Palor, " " Balors,"or " Balornts." The Iskardo people ignore this name alto-gether, and say that the place was founded by Alexander, whonamed it Iskanderia, from which it was converted to itspresent form. It was probably this tradition that led Vigneto identify Iskardo with Aornos, but it is impossible thatAlexander's army should ever have marched through theIndus Valley.

In connection with this, it may not be out of place to re-mark that various travellers and writers have mentioned theclaim of the rulers of different states, both north and south ofthe Hindoo Koosh, to be descended from Alexander the Great.This claim, however, seems always to be urged at second-hand, and is so passed on from one race to another that thedescendants of the Macedonian conqueror still elude identifi-cation. In the Punjab the distinguished honour is claimedfor the Gilgit princes, in Gilgit the Wakhan princes aresaid to be entitled to it, in Wakhan the Chitral rulers arenamed as the real descendants, and in Chitral the distinc-tion is assigned to the Darwaz rulers. Baber also mentionsin his Memoirs that the princes of Darwaz are descended fromAlexander. With the exception of these latter, with whom Ihave not yet become acquainted, all disclaim the honour forthemselves and pass it on to their neighbours. The claim isprobably equally shadowy in all cases, but it is interesting tonote how deep an impression was made on a rude and illiteratepcople by the brief and wonderful career of the great con-


146


The Baltistan Princes.

queror. Whether it is a ruined tower, whose history is buriedin oblivion, or a trace of a higher civilisation than now exists,the great name of Alexander is invoked to supply the gapin local tradition. In spite of the twenty-two centuries thathave elapsed, and the many storms of conquest that sincehis time have swept over Asia, the invasion of the OxusStates by the son of Philip is still the great historical land-mark in the mind of every man.

It would seem that in their progress up the Indus Valley,the Shins founded, in Baltistan, a principality which over-shadowed that of Gilgit, and commanded the allegiance ofthe valleys to the westward as far as Chitral. Mr Shawdiscovered that the name Bolor is still applied to Chitralby the Kirghiz. Chitral, being the principal highway from theUpper Oxus to the Punjab, was necessarily the country southof the Hindoo Koosh, best known to those dwelling north ofthe range, and there is nothing strange in the name of thewhole country being applied by strangers and travellers towhat was only a part. The Bolor of Marco Polo was pro-bably Sirikol, which, no doubt, formed part of the Baltistankingdom.


1 47


CHAPTER XIII.

THE YASSIN AND CHITRAL PRINCES.

T HE family name of the rulers of Chitral is Katoord. Thename Kator seems to have been applied to the country

in early times, before the present Katoord family was founded.Baber writes in his Memoirs :-

" In the hill country to the north-east (of Cabul) lies Kafferistan,such as Kattor and Gebrek."

Going further back, General Cunningham identifies thename Katoor with Kitolo, the king of the Great Yuechi, who,in the beginning of the 5 th century, conquered Balkh andGandhara, and whose son established the kingdom of theLittle Yuechi at Peshawur.

Later, the name appears in the Tarikh-i-Binakiti and thefami-ul-Tawarikh.

" In the list of the Turk dynasty of Cabul kings, who preceded theGhuznevides, the last is called Katoran, King of the Kators."

"And Kank returned to his country and he was the last of theKataurnian kings."'

According to the line of reasoning followed by GeneralCunningham, it would appear that a dynasty of Indo-Scythickings who established themselves temporarily in Cabul, de-rived their name of Katoor from their having come fromChitral, that is to say, that the name Katoor belonged toChitral at an altogether earlier date. Nothing is more pro-bable than that a line of rulers of Yuechi blood establishedthemselves at one time in Chitral, but I do not see whatevidence there is to show that the name Katoor was not in-troduced by them, and did not belong to the country pre-viously. This presumption is borne out by General Cunningham'sidentification of the Katar tribe, now located east of theIndus in the neighbourhood of Hussan Abdal, as descendantsof the Yuechi. The Yuechi occupation of Chitral was cer-

I Elliot's Ancient Historians of India.Journal of Royal Asiatic Soc., Vol. IX. Paper by E. Thomas, on the Coins ofthe dynasty of the Hindoo Kings of Cabul.


The Yassin and Chilral Princes.

tainly most superficial, for there is no tribe mentioned in thiswork which shows all the characteristics of an Aryan race ofpure blood in a higher degree than the poorer population ofthat state.

Opposite the village of Barenis, 20 miles above Chitral,is a figure with an inscription in ancient Sanscrit rudely cutupon a rock. General Cunningham has kindly favoured mewith the following reading of the inscription: Deva dharm-maya Raja f7iva Pdla-" The pious gift of Raja Jiva Pa'la."This inscription refers, in all probability, to a building, of whichthe figure is a facsimile, erected somewhere near. GeneralCunningham tells me that from the character used, it cannotbelong to an earlier period than the 3 rd century A.D., and thedate of it is probably a good deal later. The name Jiva PAlais, no doubt, the Jeipal of early Mahommedan writers. Accord-ing to Al-Biruni, the fourth King of Cabul, who succeededKank, whose period was about A.D. 900, was named Jeipal,and his rule may have extended to Chitral. The figure isBuddhistic, and is interesting, as helping to show that Bud-dhism existed in Chitral before Mahommedanism.'

The earliest traditions now existing of the Chitral Valleyrelate to a certain king Bahman, an idolater whose ruleextended eastward as far as Puttun, in the Indus Valley, and.who dwelt at Mushgool in the Moolkho Valley. During hisreign an Arab army conquered Badakhshan, slew Zungibarthe ruler of Wakhan, and invaded Chitral by the YarkhoonValley, where they were met by Bahman. Aniong the in-vaders were two champions, named Saifnosh and Istiftanosh,who challenged individuals in the Chitral army to a trial ofstrength. King Bahman, who was famed for his skill inmartial exercises, accepted the challenge in person, and fora whole day wrestled with one of the champions in view ofboth armies, without either gaining the advantage. On thesecond day, when Bahman offered himself to renew the con-test, the other Arab champion was substituted without hisknowledge, and, exhausted by his struggles of the previousday, he was vanquished, and carried bound to the Arab Chief,who, by a curious anachronism, is said to have been Hemza,the uncle of the Prophet.' Bahman, consenting to render

I See also page log.2 The name sometimes given by the Siah Posh to their country is Wamastan, which

may have some connection with this name.3 The name is still found in Wakhan, where a ruined fort, called Kila Zanguebar, is

pointed out. See Wood's Oxus, page 218.4 Hemza, the Prophet's uncle, was slain at the battle of Ohod A.D. 625, but the first

Arab invasion of Badakhshan did not take place till the middle of the 7 th century.


1 49


GENEALOGY OF THE KATOORE OF CHITRAL.

Sangalli.I

Mahommed Gholan.

Khan Bahadoo.

Khoorshid Shah.

Mahommed Kuli Beg.

2. Ghazab Shah.k Feroksayer,killed 1 >y Mosullum Shah.

H mayoon Shah,killed 1 y Aman-oo-Mulk.

Hiidayat Shah) killed by Meer Hyder.Kinayat Shah> Amanr -col- Shah Afzul.Inayat Shah ) Mul k.

r- -Kurrum Ali,living 7879.

. Shah Mohturrun Shah(Adam Khor),

killed by Syud Ali Khan.

Nizam-ool-Mulk.

Reza,founder of the Reza..

Shah Khush Amad, .(twins) . ShahKfournder of the Khush foundero

Amad6. waktd.(

Shah Nawaz Khan.

jehandarShah. Mohturrum Shah.

Shah Perirn.

Mahmood Shah.

3. Shah tfzul.

lohtushum Shah.

Jangawar Shah.

4. Meer Ghazab.

Rehan Shah,killed by Shah Afzul.

BABA EVOUB,

an adventurer from Khorasan.

Shah Midhat.I

Shah Madad.

Shah Sangalli.

Mahommed Beg.

Khushwakt, Shah Katoor.of the Khush-(See enea.

lgy.)

Shah Af2ul.

Shah Katoor.

Mosullum Shah.

s. Mookarab Shah,killed by Suleiman Shah,

Khushwaktia.

rT Srafazal Shahi.

2. AMAN-OOI.-MUI K,present ruler of Chitri1. kill

ah Mulk. Afzul-ool-Mulk.

3. Meer Afzul,ed by Aman-ool-Mulk.

Biehran-ool-Mulk.

Sy

Fazil Ahmed.

Romoo.

Tarikooll h,founder of th Tarik-

oollahi

Sir

nd Ahmed Kha.

Surwar.

6. Tajammal Shah,killed by Shah Afzul.

Malik Shah. Taha m 1 Shah.

Niamutoollah,founder of the Namut-

collab.

Shah Fazil.

buland Khan.

Mahommed Ali Khan.

Phook.er.

Shere jeeteh.Shah Nawa,.

7- lahawal Shah, S. Mookuddum Shah,killed by Shah Afzu. killed by Shah Afzul.

Sirbuland Khan.

Syud A u Khan,killed by Meer Wulli Kushwalztia.

4. Shere Afzul.

Ameen-ool-Mulk. Wuzeer-ool-Mulk. Abdul Rahman.


Badshah-i-Mulik.

Dj--I

Sha

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The Yassin and Chi'tral Prznces.

Shah Sangalli, who, being the first of the family to establisha reputation for warlike prowess, is often spoken of as thefounder of the family. To his son Mahommed Beg wereborn twins, happily named Khush Amad and Khush Wakt.The former was, however, wanting in ability, and was set asidein favour of another son Katoor, from whom the presentKatoord family are descended. Khush Wakt was establishedin Mastooch as a semi-independent ruler, and became thefounder of the Khush Wakt6 branch. It is uncertain whetherYassin at this time belonged to one of the Chitral family orto the Gilgit rulers, but it probably belonged to the latter.In the next generation the extension of the Khush Wakt6family, which was only arrested by the intervention of theSikhs, seems to have begun.

Khush Wakt is said to have been slain by the Chinese atKoghoozi, near Chitral, but the details have not been pre-served. Though the Chinese figure in many episodes ofChitral history, no tradition exists of the country having beenpermanently tributary to them. Khush Wakt's son, Fera-morz, was a notable warrior, whose exploits are still spokenof with enthusiasm. He conquered Yassin, forced his cousinsof Chitral to give allegiance to him, and made himself masterof the valley down to Chaghan Serai, besides subduing thePunjkorah Valley and part of Swat. His nephew KhushAmad, the second of the name, was ruling in Mastoochwhen Chitral was invaded by a Chinese army in concert withthe ruler of Badakhshan, Meer Sultan Shah. The Chitralis,unable to offer any effective resistance, fled to Mastooch,which was shortly invested by the invaders. The fort wasstrong, and Khush Amad, who belonged to the Maulai sect,followed the advice of his Caliphas, who counselled him tocontent himself with a passive resistance, and not to offerbattle in the field. The besiegers, trusting to starvation togive them possession of the fort, were satisfied with establish-ing a blockade. They were, meanwhile, harassed by KhushAmad's partizans outside the fort, who inflicted some losson them by feigning submission and leading them into anambush among the mountains. At the end of seven months,both parties being willing to make terms, an envoy fromthe besiegers was admitted into the fort, and several trickswere played on both sides to give an impression of their readi-ness to continue the war. On the envoy entering the fort, hewas made to wait some time, in order that the reason ofhis coming might be explained to the Mihter, who was still


1 51


Tribes of the Pindoo Koosh.

unaware that his fort was being besieged. Theenvoyonhispart,while awaiting an audience, distributed powder and lead toany of the garrison who chose to take it, by way of showing thesuper-abundance of warlike stores in the besiegers' camp.On being admitted he was invited to partake of the mealwhich the Mihter's attendants shared with him daily. Doublethe usual amount of food was brought for consumption, andserved out by a man whose hands were clotted with blood, asif he had not cleansed them since the fray of the day before.No remark was made, and each devoured his portion, as ifthe taste of' an enemy's blood was no new thing to them,which caused the astonished envoy to regard them as cannibals.Terms were ultimately agreed to, and the invaders retired, tak-ing with'them four hostages. As they passed Brep,in Yarkhoon,each man of the invading army cast down a stone to showtheir numbers. The great heap thus formed is still pointedout. Very shortly after this Khush Amad died.

This tradition is interesting, as helping to identify Chitralwith the Bolor of Chinese records; the following account ofBolor is translated by M. Klaproth from the Chinese ImperialGeography, published in i 99o:-'

Bolor."Ce pays est situ6 au sud-ouest de Yarkiang et h Porient de Badakh-

chin. Le chemin par lequel son tribut arrive A P6king est le m~me quecelui des autres pays Mahom6tans. Sous les Han, leBolor faisait partied'Ou tchha, sous les Goei, c'6tait le royaume d'A Keou khiang.

" En 1749, son prince, Chakhou Chamed (peut- tre Chakou Chah Amed)se soumit aux Chinois, et son pays fut enclav6 dans les limites.L'ann6e suivante, il envoya Chah bek comme ambassadeur A Pempereur,qui le regut avee bienveillance Pinvita i un festin et lui fit remettre undipl6me pour son maitre.

" En 1763, un autre ambassade apporta le tribut consistant en sabreset haches d'armes. L'ann~e apras ce pays fut envahi par Sultan-chahde Badakhchin; alors le prince de Bolor demanda du secours au g6n6ralchinois qui commandait a Yarkiang. Celui-ci enjoignit b Sultan-chahd'6vacuer le Bolor et de faire cesser les hostilitis. Le roi de Badakhchinse conforma A cet ordre, et Chakhou Chamed e'crivit une lettre de remerct-ment. Les deux adversaires envoybrent des ambassades et le tribut APempereur, consistant en poignards, qui sont d'excellente qualitit6 chezeux.

" En 1769 un nouveau tribut de pierre de yu et en poignards arrivade Bolor, et depuis ce temps ii a toujours 6t6 offert A P'poque prescrite."

Consanguinity did not prevent constant wars between therulers of Chitral and Yassin, but the records of these wars con-tain little worthy of notice. The Khush Waktd seem to have

' Maasin Asiatique, Vol. I, page 96.


1 52


GENEALOGY OF THE KHUSHWAKTE (YASSIN) AND THE BOOROOSHE (PIONYAL).

Shah Feramorz.

Shah Jehangir.

kiC

rkbal Aman.

Mahommed Takki. Mahc

Mu

Mooku

Shah Alumgir.

Feranorz.I

Lullul.

Door Aman,lled in battle withCashmere troops.

Khush Amad.

Shah Asmat.

Shey Ali.I

Baba Evoub.

Gohr Anan.

- 'ad)r an

Bahadoor Anman,killed by Asmi at Shah.

ommed Khan.

lk Aman. Meer Wulf 1, Meer Nub"I killed by Peihbwan killed by Mo.lk

uddus Aman. Bahadoor.

Poktun Wulli. Fakir Wulli.

THE KHUSHWAKTIE

SHAH KHUSHWAKT,slain by the Chinese.

(See Katoore Genealogy).

Asmatoollah.

Khyroollah,killed by Shah Katoor, 2nd

Moolk Aman.

Meer Anan. Mirza An

THE BOOROOSHE

Shah Alum.

Khush Wakht.

Kuwat Khan,killed in battle with

Mahommed Khan Trakhan 6.

man.

Ibrahim Kban, Sonjah.killed by Cobr Aman.

Suleiman Shah,killed by Azad Khan

Boomosho.

rSako at Shah,

poisjned by Khuod An-an

Shah Badshah.

Shere Shah,killed in battle with

Mahommed Khan Trakhan6.

Shah Boaoosh,founder of the Booroshd.

Noor Shah.

Ilad.bah, Asmat Shah.

r WtKhush Wakt.bi, Meer (hazi, GIHLAM MOHI.OO-DEENAman. killed hy Peihlowan (Peihlowan Bahadoor)

Bahadoor. present ruler of Yassin.

Ahmed Ghazi. Shere Ghazi.

Abdul Rahim.

man.

Shahid-ool-aman.

Badshah. Shere Ghazab.

Sirdar Khan, Madaad Khan,killed by Ghazanfur Khan, kilqd by Gohr Aman.

Aiyesho.

Wuliyaad Khan,killed by Gohr Aman.

Azad tKhan'killed by I ahirShah, Moghloto.

Sultanat Khan. Ahmed K han. B;

klb any hnadoor,killed by Go~rithun Khan, I rakhan6.

aktaw~ar Khan. Shoojaat Khan.

Sakowat Khan.

Peihlowan Bahadoor.

Isa Bahadoor.

AKBAR KHANpresent Ra of Ponyal

Khan Dauran.Khan Alum,

killed by Tah rShah, Moghloto.

Badeki, Meer.

killed by Gohr Aman. Mc

Hoor Alum.

Sukrat Ali. Nasrat Ali.

Mush Kuli, Maksad,killed by Gohr Aman Khushwaktia. killed by Gohr Anan Khushwaktia.

AFIAT KHAN,pre1 ent Ra of Gahkuch.

Foolad 3ahadoor. Siffat Bahadoor. Nazrab Khan. Shah Pein. Khush Nawaz.


killed by ohrA

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [xxi] 1880

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh [xxii] 1880

The Yassin and Chitral Princes.

shown the greater warlike skill,but this advantage was balancedby the superior wealth and population of Chitral. SuleimanShah, whose conquest of Gilgit has been already mentioned,'for a short time bid fair to found a considerable principality,but the incapacity for organisation, which seems to form so es-sential a part of all minds thoroughly imbued with Mahomme-dan tenets, prevented him from making any adequate use ofhis victories. Eastward he made himself master of the rightbank of the Indus as far as Haramosh, and forced AhmedShah of Iskardo to acknowledge his supremacy. Boonji,which was then a flourishing place and formed part of theIskardo domains, was twice besieged by him, the first timeunsuccessfully, the second time it fell after a siege ofeleven months, during which Shah Katoor of Chitral, takingadvantage of Suleiman's absence, laid siege to Mastooch.Suleiman Shah, by a masterly march through the mountains,seized Drasun, cutting off Shah Katoor from his capital, andforced him to fight at a disadvantage a series of actions inwhich he was defeated, and his son Mookarab Shah slain.Being without resources, Shah Katoor threw himself on themercy of his victorious foe. Taking with him his wife, asister of his conqueror, he made his way on foot and unattend-ed to the camp of Suleiman Shah, who received him gener-ously and allowed him to return to Chitral after swearingfriendship.

During his residence in Gilgit, which lasted seven years,Suleiman Shah, in concert with Ghazanfur Khan of Hunza,invaded Nager and made himself master of the whole country,with the exception of a single fort. During the siege, afalse alarm one night caused a disastrous loss of men, whofell by the hands of their own comrades, and the siege wasabandoned next day.

After the loss of Gilgit' his power rapidly waned. Asevere earthquake levelled his fort of Mastooch, and thismishap was at once taken advantage of by Shah Katoor.The Yassin force under Sakowat Shah, eldest son of SuleimanShah, was defeated at Gusht in the Laspoor Valley, and SakowatShah himself was treacherously murdered by his cousinKhood Aman, who introduced poison into a wound received byhim in the fight. Shah Katoor followed up his advantageby invading Yassin, and was aided in the invasion by aBadakhshan or Wakhan force under Kokan Beg. Suleiman

I See page 137. ' See page 138.


1 53


Ti-ibes of the Hindoo Koosh.

Shah was, however, able to sow dissension between theallies who retired to Chitral, and there Shah Katoor putKokan Beg to death by casting him from a high rock intothe foaming river and disarmed his followers.

Suleiman Shah was, however, doomed to fall by trea-chery equal to that, which he had himself so freely em-ployed. Rahmat-oollah Khan, his half-brother, born of aslave mother, conspired with Azad Khan and introduced aGilgiti force into the castle of Cher, in Ponyal, whereSuleiman Shah was residing. After defending himself fortwo days in a tower of the fort with no aid but that of his sonsand a few servants, Suleiman Shah surrendered, and after amonth's imprisonment, was put to death by Azad Khan. Hewas succeeded by Meer Aman, who ruled in Yassin for nearlyeleven years, till he was ousted in 1840 by his brother GohrAman, whose wars against the Sikhs and Dogras have beenalready related by Mr. Drew and Dr. Leitner.

The annals of the Katoord branch of the family are ofeven less interest than those of the Khush Waktd. Theyseem to have produced no warrior or administrator of anypretensions, while their records abound in treachery andmurder committed by son against father, and brother againstbrother. No attempt seems to have been made to weld thewhole of the Katoord possessions into one principality, buteach ruler in turn, by dividing the country during his lifetimeamong his sons, has directly encouraged the continuance ofthe family quarrels and intrigues.


1 54


CHAPTER XIV.

DARDISTAN.

IN the Appendix I have given lists of words of ten lan-guages spoken in the country lying south of the Hindoo

Koosh, which has been included in the general name of Dar-distan. With three of these vocabularies, I have endeavouredto give sketches of the grammar of three languages, whichappear to me to represent three different types. These, fromthe circumstances under which I gathered the information,and from the fact that I have refrained from giving anyforms of which I could not be tolerably certain, are neces-sarily incomplete; but, in the hands of a skilled philolo-gist, they will probably help to throw light on the ethnologicalaffinities of the different tribes mentioned in this volume.Those alone who have made the experiment can fully realisethe difficulty of extracting the grammatical forms of a strangelanguage from uneducated men, frequently through the medi-um of an interpreter who is himself ignorant of grammar.

It may be well here to mention a few of the mostobvious features in the languages given.

The YidghAh language,' spoken in the Ludkho Valley,is simply a dialect of the Munjan language, which, I believe,has never yet been published. Its grammatical construction isidentical with that of the Ghalchah languages, the grammarof which has been already given to the world by Mr. Shaw.'Like those, the YidghAh differs from the Dand languages inits frequent use of the letter v, and in having only one tense toexpress both the present and the future.

The Khowar or Chitral language, which I believe furtherresearch will show to be typical of the Siah Posh languages,resembles the Ghalchah languages in having no inflexionsdistinctive of gender; but in other respects it approximatesrather to the Dard languages, except that it has a largeramount of Persian roots. The passive voice is formed by theuse of the auxiliary verb "to become."

1 Appendix J. 2 Journal of the Bengal Asiatic Society, 1876.


Trzbes of the Hindoo Koosh.

The grammar of the Shina' language may be taken asfairly typical of that of the languages spoken by the brokentribes in the Indus, Swat, Kooner, and Punjkorah Valleys.Though differing slightly among themselves, these all gradeinto one another, and into Punjabi, and a closer examinationwill probably show that they have some affinity with Cash-meri. As in Punjabi and Hindustani, distinctions of genderare preserved in nouns and verbs, and the use of the cerebraln and the soft / is very common. In Shina, Torwalik, andBushkarik' the passive voice is formed by the use of theauxiliary verb "to go," as in Punjabi and Hindustani.

The verbs of the two latter languages of the Swat Valleydiffer from those of Shina in having only one masculine andone feminine form in the singular, and a different single formfor the plural, while the Gowro and Chiliss3 differ in havingthe same form both in the singular and plural.

The most singular and interesting language of all is theBoorishki,' spoken in Hunza, Nager, and Yassin. It stands byitself and cannot be classed with any other Dard language.The foundation of this language has been identified as ofTuranian origin; but, as far as I am able to judge, it has littleor no claim to be classed as a Toork language, and it hasforms which are only found among the most primitive races.Besides this, it has at some period borrowed largely fromsome Aryan language, many of the gramatical forms of whichit has adopted. While preserving distinctions of gender, bothin verbs and nouns, it uses them in a totally different mannerfrom any of the Dard languages. The use of the celebral nis rare, and the verbs have no passive voice, though in theactive voice they have the same tenses as exist in Khowar,Shina, and other Dard languages.

Under the convenient term of Dardistan have been includ-ed the whole of the valleys lying between the Western Punjaband the Hindoo Koosh, which are inhabited by a numberof tribes mostly of Aryan origin. The greater part of thesetribes appear to have been gradually crowded up into the lessaccessible and desirable localities, by external pressure. Thecircumstances which have caused them to quit their formerhomes have not, apparently, been simultaneous, or even ofthe same nature in all cases.

The name " Dard" is not acknowledged by any section ofthe tribes to whom it has been so sweepingly applied. In asingle instance, the term is applied by one tribe to some of

I Appendix B. 2 Appendices D & E. 3 Appendices F and C. 4 Appendix A.


156


Dardistan.

their neighbours.' Though the Dards are frequently men-tioned by ancient writers, it is difficult now to identify withcertainty the exact locality of the tribes referred to underthat name. In the'Vishnu Purana they are thus mentionedamong other tribes, " also Sudras, Abhiras, Daradas, Kasmi-ras, with Pattis, Khasiras, Antacharas, or borderers, Pahnaras,and dwellers in mountain caves." Some of these namesevidently refer to castes rather than to ethnological divisions.Arrian speaks of " the Derdai, who inhabit the mountains onthe eastern borders; " but this would hardly apply to tribesinhabiting the present limits of Dardistan. Pliny's descrip-tion, " Fertilissimi sunt auri Dardce," might apply to tribesdwelling in many parts of the Indus Valley, as far eastwardds the Thok Jalung gold-fields in Long. 81.0 Ptolemy alsospeaks of the race, as living at the sources of the Indus: "Subfontibus vero Indi Daradrae, et horum montana superemi-nent." Thus it is evident that the tribes referred to underthe name of " Dard " must formerly have stretched very muchfurther to the eastward than those now so called. I thinkthe name must have been given, in a general way, to all moun-tain tribes living in the Indus Valley, by the less warlike peo-ple of the plains and the effeminate Cashmeris, and that thelegend grew up concerning them, not an uncommon one inwild countries, that they were descended from wild beasts." Why do you call me Dardoo ? " is the question most com-monly asked by the Gilgitis who visit Cashmere. " Becauseyour grandfather was a bear," is the not infrequent answer.Thus from the Persian 3s dud, " a beast of prey, " or froms.1,) darenda, " fierce, " the name Dard may have come to beused as an ethnological term in the same way as dahyu, "arobber," gave its name to Dahistan and the Dahoe tribe, asshown by General Cunningham, and as Kaffir, Cossack, andKirghiz are now applied to different Asiatic Tribes. The termDard is not known in Chitral.

Mr. Shaw, in treating of the Ghalchah languages, is in-clined to look upon the tribes north and south of the HindooKoosh as forming one group, whose linguistic differences aredue to the interposition of the great mountain barrier; butwhose present position is the same as it always has beensince the first separation. Closer examination will, I believe,show that the Hindoo Koosh tribes are divisible into severalwell-defined groups. The difference between the Ghalchahs

I See page 12. 2 Archaeological Report, Vol. II, pages 47-48.


I 57



and the tribes to whom the name of Dard has more especiallybeen applied cannot be satisfactorily accounted for by the in-tervention of a mountain range, which has been crossed byemigrants on a smaller scale more than once since the firstwave of Aryan migration swept southwards, while the differ-ences existing between the Dardistan tribes themselves is, insome cases, greater still.

In the first group I would place the Sirikolis, Wakhis,Shighnis, the people of Munjan, and the upper part of theLudkho Valley, and the Wooditsai, or people of Sanglich andIshkashim. The people of Hissar, Darwaz, and Karategin,north of the Oxus, may probably claim close relationshipwith this group, though they now speak Persian or Toorki,and, in some places, have received a considerable infusion ofUsbeg blood. The process of the disappearance of a lan-guage seems to be that the tribe first becomes bi-lingual, asis the case at present in Shighnan, Wakhan, and Sirikol,where almost every man speaks Persian in addition to hisnative language, and in the Swat, Kooner, and PunjkorahValleys, where many of the Dard tribes speak Pushtoo inaddition to their own dialects. In the course of time, in-creased intercourse with the outer world causes the morewidely-spread of the two languages to be preferred, and finallyaltogether adopted, to the exclusion of the native tongue,which falls into disuse. Such a process must be acceleratedby the absence of writing.

The people of Pakpooh and Shakshooh, in the valley ofthe Yarkund River, probably also belong to this group, andremnants of other tribes belonging to it may possibly stillexist in the Kokcha and other valleys to the westward.

In the second group I would class the Kho of Chitraland the Siah-Posh tribes; further research will perhaps showthat the tribes of the Nijrao, Panjsher, and Ghorbund Valleysin Afghanistan also belong to this group.

In the third group I would class the Shins, the Gowro,Chiliss, and other broken tribes of the Indus Valley, theBushkarik and Torwalik of the Swat and Punjkorah Valleys,and the broken tribes of the Kooner Valley between Chitraland Kooner. Sufficient is not known of the Maiyon tribeof Kandia, Doobeyr, and Seo to determine with certaintywhether they belong to this group, but it is probable thatthey do.

One point which is worthy of note in regard to thelanguages of these three groups is, that while those spoken


1 58


Dardistan.

by the Ghalchah tribes, that is, those belonging to the firstgroup, appear to be sprung from ancient Persian (Zend), thoseof the third group show greater affinity with the Sanscrit.But Zend and Sanscrit being sister languages,' a relationshipis shown to exist between the two groups. The Khowarlanguage, as has already been mentioned, shows affinitieswith those of both groups, and will be found, I believe, toconstitute an intermediate link between the two.

The Yeshkuns, or Boorish, of Hunza, Nager, &c., must beclassed separately from all the three groups, though theyhave now, perhaps, nearly as much Aryan as Turanian bloodin their veins.

Conjecture is permissible as to the events which broughtthese tribes into their present localities, although the actualfacts must remain unknown. Some idea also may be formedas to the order in which these events happened, but any-thing approaching to exact chronology is utterly unat-tainable.

It is generally agreed that Badakhshan and the upperpart of the Oxus Valley was one of the earliest homes of theAryan race. Their progress southwards was probably gra-dual, and at first more due to natural expansion than to anydesire for conquest. As they came to occupy localities ofgreater fertility in a more genial climate, their number wouldnaturally increase more rapidly. Warlike expeditions on alarge scale would become possible, and each step in advancewould be taken with greater confidence. In the tribes ofthe first, or Ghalchah, group may probably be recognised thedescendants of those who remained settled in their originallocality, and who, in latter times, were gradually driven upinto the narrow valleys where they are now found. In someinstances, as in the Ludkho Valley, they crossed the greatrange and settled on the south side of it at a comparativelyrecent date.

The tribes of the second and third groups I take to re-present those who migrated southwards at the earliest period.Of these a certain number must have settled in the groundfirst occupied by the emigrants, leaving the more energeticto push on further south. In the Kho and the Siah-Posh,I would recognise the descendants of these first settlers who,after crossing the Hindoo Koosh and exterminating or drivingbefore them the aboriginal inhabitants, remained in occupa-tion of the hill country down to an elevation of about 2,500

1 Muir's Sanscrit Texts, Vol. II, pagC 266.


1 59



feet, and probably spread along the hills for a considerabledistance to the eastward.

In the tribes of the third group I would recognise thedescendants of those who settled in the fertile valleys amongthe lower hills. In the course of generations considerabledifferences would naturally arise between the three groups,living under different conditions, and acted on by differentcircumstances, and in time all community of feeling woulddisappear. The first great change to occur must have beenthe intrusion of the Boorish. I believe that in them we seethe descendants of the Yuechi, who conquered Bactria about120 B.C. In the term Yeshkun, applied to them by theirneighbours, the old name perhaps survives, and the nameBoorish, by which they still call themselves, is perhaps trace-able in " Pooroosha," the ancient name of Peshawur, which wasthe seat of the Indo-Scythic kingdom founded by the son ofKitolo, of the Little Yuechi tribe, who conquered Gandharaand Ariana in the beginning of the fifth century A. D. Theyprobably once occupied the Shigar Valley, and all the affluentsof the Indus, together with the Indus Valley itself, down toabout Jalkot. In the process of occupation of this country,they must have subdued the Aryan (Siah Posh) inhabitants,whose women were probably not less sought after for theirbeauty then than at the present day, and in this way, andby absorbing the tribes already occupying the ground, theygained a sufficient infusion of Aryan blood to alter theirtype of feature and their general characteristics. It is nodoubt to them that Abu Rihan, who wrote in the beginningof the eleventh century, refers in his description of the courseof the Indus-

" In two days' journey you arrive at another part of Turkestan, wherethe Bhotyas and Dyan dwell. Their king is called Bhot Shah, andtheir cities are Gilgit, Asurah (Hasora or Astor), Salsas (Chilas), andtheir language is Turki. The inhabitants of Cashmere suffer greatlyfrom their encroachments and depredations."

In another place he styles them :" The Bhotyawari Turks, from whose encroachments the Cashme-

rians suffer great distress."'The next event of importance in the shifting of tribes was

probably the movement of the Shins northward, which mayhave happened about the time of, and was possibly occasion-ed by, the irruption of the Mahommedans into India; but Ishould be inclined to assign an earlier date to it. It is to be

I Elliot's Ancient Historians of India.


60o


Dardzstan.

noted that the northward impulse appears to have been givento them under somewhat different conditions, and at a consi-derably earlier period than it was imparted to cognate tribesin other valleys. That their religion was a form of Hindooism,and not of Buddhism, I think there can be little doubt. Thepreservation of a caste system, and their feeling for the cow,which has procured them'a distinctive name among theirneighbours, point to this conclusion, while no tradition orreverence survives for the Buddhistic remains still to be foundin their country. Leaving their home in Pukli they must havepressed up the Indus Valley, founding a number of smallprincipalities, the most important of which were Gilgit andBaltistan, and extended almost as far as Leh. The rock-carved Hindoo idols still to be met with in Western Ladakh,some of which show the Brahminical thread, were no doubttheir work. The conquerors naturally settled in the mostfertile parts where the climate was least severe, forcing theoriginal occupants to take refuge in the wilder, colder, andmore mountainous districts, where some of them were perhapsenabled to preserve a semi-independence. As time elapsed,in the parts where both races continued to live side by side,the language of the conquerors would be imposed on theconquered. The strict caste habits of the Shins would,however, prevent a thorough blending of the two races, sothat, long after their relative positions of conquerors andconquered were lost sight of, a rigid line of separation wasmaintained between them. Had the Shins come into thecountry by mere immigration, without conquest, they couldhardly have imposed their language on, and assumed aposition of superiority over, a people who out-numbered them.

Now, if things had happened as I have suggested, we shouldnaturally search in the difficult fastnesses of Hunza for theoriginal race in its greatest purity, and that is what isactually found. In Nager also, a country not quite soimpregnable as Hunza, but sufficiently so to make it difficultof conquest, the population is entirely Boorish. At thevillages of Myoon and Hini, or Hindi, in Hunza, a few Shinsare found. Below Hini on both sides of the valley they forman increasing proportion of the population as Gilgit isapproached. Below Myoon the Boorish language is notspoken. At Chaprot, however, there are plenty of Shins,and the nature of the ground is such that the possession ofChaprot secures the command of the upper valley. It is,therefore, allowable to suppose that much the same state of

L



things existed in the days of the Shin rule as now, that is,that while Hunza was nominally obedient to Gilgit, there waslittle intercourse between the two states.

Turning westward to Yassin, we again find the Boorish, orWoorshik, forming the population of the upper valley inwhich the Boorish language is spoken. Here, again, thelanguage boundary nearly corresponds with the presentpolitical boundary, and here again, as on the Hunza side,physical difficulties form a natural barrier between the upperand lower valley, though the Shins have extended along themain valley west of its junction with the Woorshigoom Valley.Below Gahkuch, and as far as the Indus, the Shins arefound in increasing numbers, though still in the minority.The language, however, is Shina. As the table alreadygiven' has shown, the proportion of Yeshkuns to other racesdecreases steadily the further south one goes, and the Shinspreponderate in the more fertile valleys till the Pathan popu-lation is reached, the single exception to this rule being thecommunity of Palus. Now, how else, I would ask, except bythis theory of conquest, is it possible to account for thiswedge of a strange language driven in between countries likeYassin and Hunza divided from each other by lofty moun-tains, which stops short at the natural frontiers?

The next event must have been the movement of theTartars from the eastward along the Indus Valley. Theperiod of the establishment of their power in Iskardo is per-haps marked by the appearance of the name Ghotachoh inthe Makpon genealogy. There was, no doubt, at the time aYeshkun population living mixed with the Shins, and owingto the absence of caste prejudices, they would be the first tobe absorbed by intermarriage with the conquerors. In thepeople of Dah-Hanu, we see the only remaining relics of theformer Shin inhabitants of Baltistan, and here again the pre-servation of their languages and themselves as a separatecommunity appears to be due to the isolation caused by thephysical difficulties of the spot which they inhabit.

Mr. Shaw, describing the localities, says:-"In a wild gorge, through which the narrow Indus rushes, and

where the grand masses of granite seemingly piled in confusion onboth banks scarcely leave room for the passage of the river, and concealthe mountains behind them, my camp was pitched. Close by, theHlanu ravine, which in its upper part expands into a wide inhabitedvalley, escapes through a rocky chasm into the Indus. My next day'smarch led through similar scenery, the path now rising up the side of

See page 35.


162


the cliff, supported on frail-looking scaffoldings of tree trunks, resting onprojecting rocks or on wooden trestles, now plunging precipitously downto the river side, where a stone could be thrown to strike the oppositecliff across the Indus. The village of Darchik, likewise, is cut off fromthe lower course of the valley by a vertical cliff, the escarpment of theplateau on which it stands. There are only two ways of approach-one high up and away from the river, is guarded by a fortified com-munal dwelling; the other, near the river, consists of a rugged narrowstaircase, constructed in the face of the cliff and closed by a gateway atthe top."

In each case it is apparent how much concern the physicalconformation of the country has with the preservation ofethnological divisions.

The movement of the smaller tribes was no doubt due to theincreasing pressure of the Afghans in the sixteenth and seven-teenth centuries, gradually pushing before them a less warlikepeople who lacked cohesion. The Gawar6 of the Indus Valley,and the Gubbers of the Kooner Valley about Narisat, must belooked upon as separated branches of one tribe, and are,no doubt, the Gourcei of ancient geographers, whose formerabode was in the Punjkorah Valley, if that river has beencorrectly identified with the Garaus of the ancients. Theirname has certainly nothing to do with fire-worship, for in theKooner Valley it is only used among themselves, and not bytheir neighbours of Chitral, who call them Narisatis. TheTorwalik of the Swat Kohistan, and the Chiliss of the IndusValley, apparently were also formerly one tribe, and accordingto the Chiliss tradition came from Boneyr.

The Kho would seem to have once spread over a muchgreater extent of country than they now occupy. Their nameappears in the ancient Khophen (the Cabul River), the Choas-pes (the Kooner River), the Choes (the combined Swat andPunjkorah Rivers), and in the name of the ComedaE moun-tains, which must have been those at the head of the SwatValley. They were, no doubt, the Khasiras of the VishnuPurana, and perhaps the Cosyri of Pliny; and in the nameof And-Kho, 350 miles to the westward, we may perhaps seetraces of them.

The number and diversity of the dialects spoken amongthe Siah Posh points to their having occupied a more extendedarea, from which they have been dislodged and driven intotheir present narrow limits, and the conversion of the sur-rounding tribes, first to Buddhism and later to Mahommedan-ism, has isolated them from their neighbours. But while theirenmity with their Afghan neighbours to the west is deadly and


Dardistan. 163



unceasing, their relations with their eastern neighbours admitof friendly intercourse in spite of occasional raids.

It is impossible to view the so-called Dards closely with-out recognising that they are a decadent race. From thesouth and west the Pathan, from the east the Tartar, and in aless degree the Cashmeri, and from the north the Tajik, aresteadily pressing upon and supplanting them. In the Swat,Punjkorah, and Indus Valleys their attitude is one of passiveresistance, which always yields when the pressure reaches acertain point. Their want of energy and adaptability, theirunwillingness to employ themselves except in agriculture, or tostrike out new modes of life, their slow numerical increases,and their want of cohesion among themselves, seem to showthat they are doomed to be absorbed by more vigorous races.Men of other races settle among them and grow rich andnumerous, while the owners of the soil remain contented withthe same poverty that satisfied their forefathers, unmoved bythe contrast presented between their own state and the in-creasing prosperity of those who settle among them. In theNeemchas of the Indus Valley, we may witness the com-mencement of the process by which all the Dards as a raceare destined in time to disappear.

FINIS.


164


APPENDICES.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh i 1880

EXPLANATORY NOTE.

As the following languages are not found in a written form,transliteration is not possible: they are, therefore, writtenaccording to simple English pronunciation, eked out withsigns :-

a unaccented to be pronounced as in "have."i or ak as the short a in "America."a as in "dark."e unaccented as in "shell."

6 or ek as in the French " 6tait."i as the first e in " where."e or ey as the a in " way."i unaccented as in " kill."i as the ee in " feet."o unaccented as in the French "votre."6 as in "knot."o as in "for."6 as in " hole."6 as in the German " schan."u unaccented as in "gun."6i as in "full."

ii as in the French " mieux."ai as the y in "my."th and ph as in " Trentham," and " up-bold," not as the Greek

0 and <p.

gh and kk are pronounced much less gutturally than in Persian,excepting in the language given in Appendix J.

n and g with a dot underneath, cerebrally as in the French"non," "long."

j with a dot underneath, soft as in the French " jamais."i as in the Spanish "sefior."

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh ii 1880

APPENDIX A.

BOORISHKI

(Nager dialect)

Spoken in Hunza, Nager, and Yassin.

[This is the language called Khajuna by Dr. Leitner.]

SKETCH OF GRAMMAR.

THE SUBSTANTIVE.

Substantives are either masculine or feminine, as are also the firstthree numerals, which have masculine and feminine forms.

The genders of nouns expressing human beings are according tosex; all other living creatures, irrespective of sex, are masculine. Allthings made of wood are masculine, and all metals or things made ofmetal are feminine, except fami "a bow," which is feminine; andtoomdk "a gun," deedoo "a bullet," chkzr "a knife," and "coinedmoney," which are masculine. Things made of cloth of any kind arefeminine, with some exceptions. All trees, plants, and grains arefeminine, with one or two exceptions; and fruits are masculine, exceptgaing " agrape," which is feminine. All liquids are feminine.

The relations of substantives are expressed by the application ofpostpositions, which are alike both in the singular and plural.

Singular. Plural.

Nom. a manGen. of a manDat. to a manAcc. a manAbl. on a man

in a manwith a manfor a manby or from

Voc. oh man .

. .siss.. . siss-e.. .siss-er.. . siss.. .siss-ett6.. . siss-6-hloo,. . siss-6-kat.. . siss-6-gunn6.

a man siss-tsrm.. leh siss.

menof mento menmenon men.in menwith menfor men.by or from menoh men .

. siss.. siss-e.. siss-er.. siss.. siss-ett6.. siss-6-iloo.. siss-6-kAt.. siss-6-gunn6.. siss-tsfim.. leh siss.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh iii 1880

The 6 interposed between the noun and postposition in theablative is only for the sake of euphony, and is often omitted. Allnouns, both masculine and feminine, are declined like Siss, exceptfeminine nouns relating to human beings, as:

Singular.

Nom. (thy) wife .gs.Gen. of (thy) wife ghs-moh.Dat. to (thy) wife . gis-mor.Acc. (thy) wife . gus.Abl. on (thy) wife ghs-moy-ett 6 .

in (thy) wife . .gs-mo-loo.with (thy) wife .gis-mo-kit.for (thy) wife . . ghs-mo-gunn6,by or from (thy) ghs-mo-tsm.

wife.Voc. oh wife wah gas.

Plural.

(thy) wives . s-hiunts.of (thy) wives g. s hiunts-6.to (thy) wives . -hiunts-er.(thy) wives . gs-hiunts.on (thy) wives gas-hiunts-ett6.in (thy) wives gs-hiunts-moloo.with ,, s-hiunts-kt.for ,, .for~~ , iS-hiuints-gunn6.by from or (thy) gas-hiunts-tsam.

wives.oh wives wah gfshiunts.

The vocative exclamation differs according to the relationshipbetween the persons. Men say lek to one another, and wdk to allwomen except their own wives. To their wives they use the exclama-tion sek, which is also used by women to one another.

The noun in the genitive is placed before the governing noun,as: Sissi highoor "The man's horse;" Sissi toomdki deedoo " Theman's gun's bullet."

Every substantive and adjective has a suffixed termination bothin the singular and plural, which is used somewhat as an indefinite ordefinite article, and is interposed between the substantive and thepostposition. This termination is always un or wun in the singular,but varies considerably in the plural, the commonest forms being ing,isho, its, ik, and unts. It is not necessarily discarded when used witha numeral, as: Qome' birAmin siss-ik yotsimd " How many mendid you see ?" 6I kin siss-un yetsum " I saw one man." _feh siss-un-kdt nzyum " I went with the man."

The termination is never used in the singular with both adjectiveand substantive, but is suffixed to whichever comes last in the sen-tence, as:

A strong man .That man is very stron-g

Shatillo siss-un.In6 sis bat shatillo-wun bai.

The rule, however, does not always hold good in the plural, wherethe termination can be used at pleasure, either with both substantiveand adjective, or only with one; but it is more correct to use it onlyas in the singular, as :

Strong men . . Shatillo siss-ik.Those men are very strong . . 0o6 siss-ik bat shatill-joko bin.Ten swift horses Tororno hamalkam-isho highoor.

THE ADJECTIVES.

The adjective precedes the substantive, as shown above.


Boorishki'.iv

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh iv 1880

Boorishki.

PRONOMINAL SUBSTANTIVES AND ADJECTIVES.

A number of substantives and adjectives have pronominal prefixes,without which they are never used, and which are employed accordingto the relation of the noun to which they are prefixed. Each hasseven forms; thus, to express " head " it is necessary to say " myhead," " your head," &c.; but there is no word for "head " in theabstract. For instance:

my head ai-yetis. her head moo-yetis.thy head . go-yetis. our head mi-yetis.his bead i-yetis. your head . . . mai-yetis,

their head oo-yetis.

When applied to animals or objects, the forms of the third personssingular and plural are used. The prefix is nearly the same in allpronominal words, both substantive and adjective.

The use of the regular pronouns is not obviated by these prefixes,but they are employed in addition; nor are the plural terminationsdiscarded, as :

My head aches JA aiyetis Akholjibi.What is thy name? . Oom6 goo-ik bessun dila ?She had (lit., saw) a dream Kin6 moolji-un ydtsoobo.Your tongues speak . Ma mow-misho gharichibign.Their brothers have gone 0o6 ochookon nibdn.

These substantives all denote objects or attributes which belongto a single individual, possession of which cannot be shared, such as

head," " dream," " temper," " father," " wife," &c.The pronominal adjectives are compounds formed from the above

substantives, as, es-shokim "generous," from es (pronom. subs.)" heart," and shokitm " wide, " the prefix being changed either accord-ing to the person of the verb it governs or is governed by, and denot-ing qualities which cannot be shared, as :

I became independent . Jeh ds-goor'umun manim.His father is brave In6 yoo es-dAghknusun bai.My wife is timid JA ows moos-goosisun bo.We are clever . Min mil-chikoyo ban.


v

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh v 1880

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Booriskki.

In the nominative singular a difference is made between atransitive and intransitive verb, by adding 6 when the former isemployed, except in the first person, when a slightly different form isused, as shown above. No difference is made in the first and secondpersons plural: 6 is added to the third person sometimes, but is notobligatory:

I went 7eh niyum.I saw the man .74h sksun ytsum.Thou sawest the man Oomd siss-un y6tsooma.She went Kin nimo.He saw the man .e' sissum y6tsimi.They will come Koo joochen.They saw me Oo jeh aiy6tsoomun.

When reference is made to objects or animals, the following forms,which are not applicable to human beings, are used:-

this

of this

theseof these

khos, masc.' ' khot, fem.

khosi, masc.* khotW, fem.

. .khots.

. .khotsd.

That .

Of thatThoseOf those

( ess, masc.' et, fem.

( essi, masc.( ete, fem.

. ets

. etsi.

This is the horseThis water is goodThis is better than that

. . Khos highoor bi.

. . Khot tsil tultus dila.. . .Khos essi-tsim tultus bi.

REFLECTIVE PRONOUNS.

The reflective pronoun is formed by a reduplication of thepersonal pronoun :

. 7eh je.. oom gooi or goo

gooz.

we ourselvesyou yourselvesthey themselves

. mzn min.

. mdh maiyf..oo 00o.

he himself in 1. they themselves (objects) . ets i.she herself . . in mooi.it itself (masc.) ess i.it itself (fem.) et i.

The genitive is formed by using the personal and possessivepronouns together,--fh jehimok, oomd gooimok, inW 'yimoh, &c..

Accusative.Same as nominative.

POSSESSIVE PRONOUNS.

The possessive is also indicated by the following form:-. jehimoh.. gooimoh.. yimoh.

theirs

heroursyours.

ooy;moh.

. mooyimoh.. mfyimoh.. maiyimoh.


I myselfthou thyself

Dative.Akherer.gookherer.ikherer.mookherer.mikherer.mdkherer.ookherer.

minethinemis .

ix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh ix 1880

Boorishki.

Examples.My house . jehimoh hih.Her horse mooyimoh highoor.His mother's head in6 imimoh mooyimoh mooyetis.I wish you to teach me your lan- jih ruck echabi gooimoh bish aikin; ett6

guage; in return I will teach you budul jehimoh bish oomer goykyum.mine.

The cows which you saw were ours boouns be yotsoomi ets6 myimoh biiin.

INTERROGATIVE PRONOUNS.

The interrogative pronoun is expressed by imin or menun whenrelating to human beings, and dmis (masc.) and imit (fem.) whenrelating to animals or objects, as :

Which horse is this?Which milk is best?Whose horse is this ?Whose house did you enter PWhose is this P .

. Khos aimis highoor bi.

. Amit mamoo tultus dila.. Khos highoor Amind bi.. Oom mend h&hl6 nibum.. Khos Amind bi.

RELATIVE PRONOUNS.

The relative is expressed by using be with the personalpronoun, as:

I who wentI who saw the manThis is the man who wentThe horse which I sawThis is the man I saw

. . J6h be niyum.. . Jih be sissun yttsum.

Be nimi in6 siss bai.. . Highoor be y6tsum.. J~h be ydtsum in6 siss bai.

INDEFINITE PRONOUNS.

Kits and men are used in the sense that wallah is employed inHindoostani, but are not used to make into verbal substantives as inthat language, as:

A person of HunzaNager people .Somebody must go

Hunzoo ktitsun.Niger kitsik.Menun niyuss iwji.


x

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh x 1880

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xi 1880

Boorishki.

THE NEGATIVE.

The simple negative "no" is expressed by bW. "Not" is ex-pressed by dpi, which is apparently a compound of the word bi"is," with the negative a affixed. For human beings ipai is usedin the masculine and dpo in the feminine, as:

Have you seen him P No Oomb in y6tsoomi? BW.This is not your gun . . Khos oom6 toomik Api.He is not here . . . In kohl6 dpai.The Queen is not in the house . Ginish hihIW dpo.

A negative form is given to the verb by affixing ai, a, ow. Incompound verbs the negative is interposed, as:

I will not do (it) . .JAh aiyechum.I do not know J~h Akeyum.I am unable . . JAh owleyum.I will not forget . . Jeh till-ai-&Ijum.I have not forgotten .. Jeh till-ai-Alum.

If the verb already begins with ai, i is interposed, as : aikenuss"to teach me," ai-d-kenuss " not to teach me."

If the verb already begins with X, ai is prefixed, as : druss " tosend me," Ai-druss "not to send me."

THE VERB.

The verb is generally very regular with terminations expressingtense and person. The infinitive always ends in iss, ess or uss.

A great number of verbs form the past participle irregularly, andcertain of them conjugate the past participle as a tense. Among thelatter are-

to do or to make etuss. to see . y~tsuss.to bring ditthuss. to come . . jooyess.to ask dogh~riisuss. to go . niyuss.to sleep ghich6yuss.

fooyess also forms three of its tenses irregularly.All tenses, except in the imperative mood, have different termina-

tions of the 3 rd person singular to express different genders of nounsor of persons.

The imperfect tense in the ist person singular and plural, and thepluperfect in the ist person singular, have two forms, which are usedat pleasure without changing the meaning.

By the use of i)loo and etti with the perfect tense a gerund in theform of a tense is produced.

The conditional or potential mood is formed by the suffix dbi " ornot " to all tenses of the indicative mood.

A verbal substantive is formed by adding postpositions to theinfinitive, as:

in the going . niyuss-dloo. for the going niyuss-gunnd.on the going . niyuss-ettd. from the going niyuss-tsim.with the going niyuss-kdt.


xu

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xii 1880

Boorishki.

THE VERB.

Conjugation of the verb "To Go."INFINITIVE MOOD.

Present.

niyuss.Future.

to be about to go. niyuss niyuss.

Past.to have gone .

PARTICIPLES.

Present.

going

Singular.

I having gone .thou having gonehe or it having goneshe or it having gone

nichoom6. I being about to go

Past.Plural.

na.nok6.ni.nomo.

we having goneyou having gonethey having gonethey having gone

(objects) (fem.)

GERUNDS.

in my having gonein thy having gonein his, her, its having

gone.

jeh niyum-Iloo.oorn nim-biloo.in nim-iiloo.

in our having gonb min nim-illoo.in your having gone mih nim-illoo.in their having gone oo nim-ialoo.

In the same way jek nzyum-ette " on or by my having gone, &c."

SUPINES.

possibly to gomeet to go

. niyuss-aTb.

. niyuss-maiymi.must go .ought to go

. niyuss-awij6.. niyuss-dila.

INDICATIVE MOOD.

Present.

Singular.

I am going .thou art going.he is goingshe is goingit is going (mas.)it is going (fem.)

I was going .

thou wast goinghe was goingshe was goingit was going (mas.)it was going (fem

Plural.

nichabi.nichoobi.nichoobai.nichoobo.nichibi.nichimdila.

. nichabum ornichabaiyum.

. nichoobum.. nichoobum.Snichoobom.. nichibim.

.) nichim diliim.

we are goingyou are going.they (human beings)

are going.they (objects) are go-

ingn(mas.)they (objects) are go-

ing (fem.)

Imperfect.

we were going.

you were goingthey (human beings)

were going.they (objects) were

going (mas.)they (objects) were

going (fen.)

nichabAn.nichoobAn.nichoob&n.

nichooibiiin.

nichoobitsun.

nichabum or ni.chabaiyum.

nichoobum.nichoobum.

nichoobiaim.

nichoobitsiim.


to go

niyuss diHim.

Future.

nlyuss6.

nimen.nimh.noo.nt.

xmi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xiii 1880

xlv Borishki.

Pluperfect.

Singular.

I had gone niyabum or ni-yabaiyum.

thou hadst gone nibum.he had gone nibum.she had gone nibom.it had gone (mas.) nibim.it had gone (fem.) nimdilam.

I went .thou wentesthe or it wentshe went .

niyum.nima.nimi.nimo.

The perfect also acts as&c., niyum."

Plural.

we had goneyou had gonethey (human beings)

had gone.they (objects) had gone

(mas.)they (objects) had gone

(fem.)

nibum.nibum.nibum.

nibitim.

nibitshim.

Perfect.we went . . nimen.you went nimen.they (human beings) . nimen.

went.they went (objects) (mas.) nimiun.they went (objects) (fem.) nimi.

a future praeterite, as " I shall have gone,

Singular.

I have gonethou hast gonehe has goneshe has goneit has gone (mas.)it has gone (fem.)

I will go .thou wilt gohe or it will goshe will go

niyabi.nibi.nibai.nibo.nibi.nimdila.

nichum.nichoom6.nichi.nicho.

Preterite.Plural.

we have goneyou have gonethey (human beings)

have gone.they (objects) have gone

(mas.)they (objects) have gone

(fem.)

Future.we will goyou will gothey (human beings) will

go.they (objects) will go

they (objects)(mas.)will go(fem.)

IMPERATIVE.

let me gogo thou .let him, her, or it go

. nisha.. ni.. nish.

let us gogo youlet them go

. nishen.. nin.. nishen.

CONDITIONAL MOOD,

Present.

I may be going, &c. . nichaba-ib6.

Imperfect.I may have been go- nichabum-Ab6.

ing, &c.Pluperfect.

I may or would have niyabum-.b6.gone, &c.

Perfect.

I might have gone, &c. niyum-Ab6.

Preterite.I should have gone,

&c.Future.

Imay go .

niyabi-ibd.

nichum-ib6.


nibin.nibin.nibin.

nibijin.

nibitsun.

nichun.nichoomun.nichen.

nichoom iun.

nichimi.

xiv Borishki.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xiv 1880

A future form is given to the verb in all its tenses, either byreduplication, as :

I am about to go . niyuss nichaba. I I was about to go niyuss nichabum.

or by using the verb mand'ss "to become," as :

I am about to go niyuss maiyaba.

A verbal substantive is formed by adding the terminations un inthe singular and ik, oyki, &c., in the plural to the infinitive, as:

one who goes niyuss-un. one who strikes delluss-un.those who go niyuss-ik. those who strike delluss-shoyhi.

also in an alternative sense, as:

something to eat . . shiyuss-un. something to do etuss.un.


Boorishk'. xv

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xv 1880

xvi Booriskki.

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xvii 1880

Boorishki.

A tense of one of these verbs is conjugated as follows

Singular.

I am teaching theeI am teaching himI am teaching herI am teaching youI am teaching them

thou art teaching methou art teaching himthou art teaching herthou art teaching usthou art teaching them

he is teaching mehe is teaching theehe is teaching herhe is teaching ushe is teaching youhe is teaching them

she is teaching meshe is teaching theeshe is teaching himshe is teaching usshe is teaching youshe is teaching them

we are teaching theewe are teaching himwe are teaching herwe are teaching youwe are teaching them

you are teaching me.you are teaching himyou are teaching heryou are teaching usyou are teaching them

they are teaching methey are teaching theethey are teaching himthey are teaching herthey are teaching us .they are teaching you

. (jih oom) gokyum.

. (jih in) 6kyum.

. (jih in) moykyum.. (jih mA) maikyum.* (jih oo) oykyum.

. (oomb jeh) aikimi.

. (oom6 in) 6kimh.

. (oom6 in) moykimi.

. (oom6 min) m&kimi.

. (oomd oo) oykimi.

. (in6 jeh) aiktmi.

. (in6 oom) goykimi.. (in6 moy) moykimi.. (in6 min) m8ktmi.. (in6 mg) maiktmi.. (in6 oo) oykimi.

. (ind jeh) aiktmo.

. (in6 oom) goykimo.. (in6 in) 6kimo.. (in6 min) m~kimo.. (in6 mA) maikimo.. (ind oo) oykimo.

Plural.

. (min oom) goykdyun.

. (min in) 6kdyun.

. (min in) moyk6yun.

. (min mh) maikbyun.. (min oo) oyk6yun.

. (mih jeh) aik6ymun.

. (mAh in) 6k6ymun.

. (mAh in) moyk6ymun.

. (m~h min) m~k6ymun.

. (mih oo) oyk6ymun.

. (oo jeb) aikdymun.

. (oo oom) goykdymun.. (oo in) 6kdymun.. (oo in) moyk6ymun.. (oo min) mekdymun.. (oo mi) maikdymun.

The reflective form " I am teaching myself, &c.," is never used.

A few verbs, such as delluss "to strike," are also used in anabstract sense or as compounds, without the pronominal prefix.

A few, such as yegooyess " to search for," only employ the pre-fix when referring to human beings.


xvm i

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xviii 1880

NUMERAL VERBS.A number of verbs have two forms according to the number of the

dit-thuss.doot-thuss.itsenuss.ootsenuss.shiyuss.shooyuss.phush-etuss.phush-otuss.desmAss.dismiss.etuss.Otuss.dinseruss.doonserus.egaruss.

ogaruss.

to produce (one)to produce (many)to pull (one)to pull (many)to summon (one)to summon (many)to see (one)to see (many)to cause (one) to sitto cause (many) to sitto strike (one)to strike (many)to take up (one)to take up (many).to teach (one)to teach (many)to throw (one)to throw (many)

desmenuss.doosmenuss.jashetuss.jashotuss.yegooyess.ooyegooyess.y6tsuss.yotsuss.erootuss.orootuss.delluss.d6luss.yenuss.ooyenuss.6kinuss.oykinuss.phull-etuss.phull-otuss.

object, as:to bring (one)to bring (many)to count (one)to count (many)to eat (one1 .to eat (many)to finish (one)to finish (many)to join (one)to join (many)to make (one)to make (many)to open (one)to open (many)to play upon (one)

instrument.to play upon (many)

instruments.

and all compounds of etuss "to make."

Examples.

I have eaten one apple . Jih hun biltun shiyum.I have eaten five apples . . Jih tsijndo bilting shooyum.

A comparison of the above lists will show that several verbs, suchas "to count," " to teach," are both numeral and pronominal.

GENERIC VERBS.A few verbs have different forms according to the gender of the

object, as:Masculine

to bring.to eatto take up

form.. dit-thuss.. shiyuss.. yenuss.

I took up the gunI took up the sword ..I brought breadI brought water

Feminine form.doosooyuss.sheyuss.gunuss.

Examples.E.a.pes. Jih toomikun yenum.

Jih guttunchun gunum.. JAh shiLro ditsum.J h tsil doosooyum.

THE VERB "TO BE."

The Verb To BE is defective, the only parts being-

INDICATIVE MOOD.

Present.Singular.

fma. for human beings.fem.f,as. Ifor animals and objects.fem.

Plural.b&n.b&n.bin Ifor human beings).biiin mas. I for animals and ob-bitsunfem. j ects


I. bi2. b&

baibo

3*bidila

xixBooriskki.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xix 1880

Booriskki.

Singular.i. baiyum.2. bum.

bum mas. bens3. bom fm. 3for human beings..

bim (for animals and objects).

Past.Plural.

I. bum.2. bum.

[bum (for human beings).3. biiin mas. (for animals and objects).

dilmfem.

The conditional is formed by the suffix of be', as in the verb"To Go."

GERUNDS.baiyum-iiloobaiyum-ett6bumiilooburn-ett6

speaking of oneself

speaking of others

in my being.on my being.in his, her, or their being.on his, her or their being.

The verb MANASS " to become " is used to supply the deficienciesof the above verb.

Both are employed to express possession as in Latin, there beingno verb " to have. "

I have a good horseMy father had a good sword.

. JA Apuch tultus highoorun bi.. JA ow ipuch6 tultus guttunchun maim-

dilim.

THE VERB "TO BECOME."

INFINITIVE MOOD.

Present.. mandss.

Future.

to be about to become . maniss mandss.

PARTICIPLES.

Present. Past.

maiyimg. having become

Future.

being about to become mankss niimun.

SUPINES.

possibly to becomemeet to become

. maniss bd6. must become . . maniss-awij.

. maniss-maiymi.1 ought to become . maniss-dila.

INDICATIVE MOOD.

Present.

Singular.I am becoming .thou art becoming

he she, it or human m.is ecom. beings f.is becom- foranimals( m.

ing -and objectsI f.

. maiyhba.

. maiba.

. maibai.

. maibo.. maibi.. maiymdila.

Plural.we are becoming maiyAbAn.you are becoming maibin.they are (for human maibin.

becom- bengsing. for animalst m. maibiuin.

and objects f. maibitsun.


to become

becoming

Past.to have become . , maniss dililm.

xx

. Inma

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xx 1880

Boo rishki.

Imperfect.Singular.

I was becoming maiyhbum.thou wast becoming maibum.

he, she, it fr human m. maibum.

was be- beings Zf. maibom.for animals m. maibim.coming and objects f maiymdildm.

xxi

Plural.we were becoming maiyAbum.you were becoming maibum.

they were for human maiburn.becom- f beings

foranimals( m. maibitm.ing and objects fmaiymbits Lm.

Pluperfect.

I had become . . mandbum.thou hadst become . manoobum.

he, she, it for human m.manoobum.had b beings f. manoob6m.

cme- for animals t m.manibim.c and objects f. manLmdilum.

we had become . manoobum.you had become manoobum.

(for human manoobumthey had beingsbecome for animals m.manibiim.

and objects (..f.manoobitsim.

Perfect.

I became . . . . manAm.thou becamest . . manooma.

(for human fm. manimi.he, she, it beings f.. manoomo.became or animals m . manibi.

and objects f. . manimdila.

we became manoomun.you became manoomun.

(fr human ~. .w manoomun.they be- beings

came ) for animalsf m. manibidin.and objectstf. manibitsun.

There is also a pronominal form of the perfect-

Singular.I became amanum.thou becamest . goomanooma.

for humant m.imafllm.he, she, it beings f.moomanoomo.became for animals m.imanibi.

and objects f. manim dilim.

Praete

I have become mangba.thou hast become . manooba.

he, she, it for humanf m.. manoobai.

has be. beings (f. . manoobo.come foranimals m.. manibi.

com and objects f. . manimdila.

. Plural.we became . . mimanoomun.you became. . mimanoonum.

for human oomanoomun.they beings I

became foranimals m. oomanibidn.L and objects 5f.oomanoobitsun.

rite.

we have become manoobAn.you have become . manoobin.

they for human manoobin.have beings

become for animals m.manibian.and objects f. manibitsun.

Future.

I will becomethou wilt become

he, she, it for human m.

will be- beings if.come for animals

c and objects

. maiy&m.. maiyma.. maiyimi.. maiyimo.

. maiyimi.

we will become . . maiyAn.you will become. maimen.

rf human . maimen.they will be"ngsbecome for animals m. maiy miin.

and objects f . maiy imi.

become thoulet him, her, it become

IMPERATIVE MOOD.

. man. become ye. manish. let them become

There is also a pronominal form-Singular.

let me become '. . amanish. letlet thyself become . goomanish. let

let him, her, it become m. imanish.

Plural.us becomeyourselves becomethem become .

mimanishen.mimanooshen.oomanishen.


. manin.

. manishen.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxi 1880

Boorishki.

The conditional mood is formed as in the verb Nivuss " to go " byadding dbi to all forms of the indicative.

THE INTERROGATIVE.

The interrogative is formed by adding a or by laying a strongeraccent on the final syllable of the verb, if it already terminates ina, as :

Singular. Plural.is he bringing ? . . dishoobaiya. are they drinking ? -hast thou brought? . . dithoomd. were we drinking? .

. mibina.. miabuma.

ADVERBS.

There are a few regular adverbs, such as dshingai " carelessly,"tullin " slowly," &c., but the more usual form is to employ the adjec-tive without adding the termination un, or to use ni or niamun thepast participles of the verbs ETUSS " to do " or MAN1SS " to becomewith the termination, as:

He came quickly, and proudly (and) In hamalkim dimi, dA muchArunbravely drew his sword. nimun es-dighindsun nd guttunch

dyoosimi.

Lit. " He quick came, and proud having become, brave having done, sworddrew."

EXAMPLES.

1.

Iron is hardLead is heavyGold is heavier than silverMy horse is swifter than my brother's

Who is that man ?Your horse is lameI forgot to get it shodRemember to do it tomorrowHow far is it from here to Nager?I went to Bassin to play polo, but

when I arrived at the Shawaran Iwas ill, so I returned.

I am hungry; give me something to eatHere are ten water melonsThey are too acid to eat.I saw some fine fruit in my brother's

garden.Have you forgotten to ask him?I will beat you if you do not remember.

Chimer dungun dila.Ning tsoomun dila.Genish bood tsim tsoomun dila.JA highoor jA achood highoor ts-hm

himalkimun bi.In6 imin bai POom6 highoor gowoo bi.Sirpomits efoosuss tillilum.Gosaloo gun chimden iner etuss.B6r-hmin muttun dila kolmoo Nagerer.Jeh Bassiner niyum billa delluss gunn6,

umma, shawhrun dushkultum at6loogilis amanum, ett6 gunn6 ilji talinum.

Chumini bi jhr shiyussun jowoo.Koleh toromo booerisho bian.Shooyesser bat shakoorhmisho bian.

JA achoo6 bussiloo tultus phimilishoikyotsum.

Oom6 iner doghirdsuss tillgoloomA PAkan& oom6 ghsett6 owgunoomAk6 jih

oom goodejum.


xxii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxii 1880

Boorishki.

You must go thereI want to go, but I am too busy.

will send my foster brother inplace.

my

Yesterday one man "a hawk on awalnut tree is perched" (lit. fallen)said then I went and there two mencaused to sit. Night to become tillthey sat, afterwards they came, andto sleep time on its becoming lighthaving taken I went with me sixmen I took. Gently making near itwe went, long time we sat. Timefrom one I sent, that man near ithaving gone carelessly rose. On hisrising that hawk alert made to somuch (that) having flown he went. Ito the boy "a torch should be, (that)having looked if elsewhere where onthe trees (it) has perched," said.Those lads " a torch is not " said, onthat silently having come (home)I slept.

Oom eu6 niyuss AwAj6.Niyuss dila, akooriimunk6 dir6 bt dila.Ooshum achoowun jA bigo erchum

seyabi.

Siboor hin6 bashin tillyett6 wullibisenimi, etbloo jeh niyum nh elleh altunsiss orootum. Shim mankss khshin-ger hrootoomun, itsyet6 doomun, dIAgidch~yuss ken mandssiiloo gAringnookun niyum Akhat mishindoowinsiss ootsooyum. Jool echoom6 ipuchnimen, tooshir kenum hrootoomun.Kenum tsitm hinyet6 drum, in6 sissipuch n Ashingai dAl manimi. In6dil manAssett6 ess6 bisha lel etimitairdminer thur nidili nimi. Jihjotoomiitser hulching manAss dila,brenin huzar dikdloo Am iloo tomunett6 wulljia senum. 0o6 jotoomuts6hulching Apih senoomun. Ett6 tsiimchookn6 dI g-chayum.

Translation.Yesterday a certain man told me that a hawk had perched on a walnut tree,

on which I went and caused two men to sit there. They sat till nightfall, afterwhich they came, and as soon as it was sleeping time I took lights and went, takingsix men with me. We approached gently and sat a long time. After a time I sentone man, who having approached climbed up carelessly. The hawk was alarmedby his climbing up so that it flew away. I told the boys they should get a torchand see if the hawk had perched somewhere else on the trees. The boys saidthere was no torch, so being unable to say anything I went home to sleep.

2.

Siboor jeh ishkArer niyum, sdindo siss jikAt doobum. JAkit Altits bAzishoykitoomikun bim. Ets6 bAzisho hun serunk6, Altits tiljo, d& mishindo gowoodonimiyun. Itsyet6 isk6 siss6 kit highoork6 bizisho hihler ootsooyum, dA hikimoo6 jeh ett6 ghher niyum. Philis kenum tsitm donun girik yotsoomun. Kanshmaiyimi ipuch nimen hun ooyiim iltoreng6 giriyun dellum. Hin sissund ess6niun hAh yekal nimi. JAh elleh miim dh mathn dishuner nigum elleh deshkultum.ett6 tupp manimi ooyiim binun yir6 gichoomun. Yettum gintsaloo philisunb~sko thinum chishun-ett6 nimen dh philis donun girik yotsoomun. Ellehbirenussiloo sirgin6 sissik ett6 ghh-iiloo joochoobum jih yotsum, umma oo6yonuss owlenoomun min mes-goosoomun huzir dishmoyok maimen ett6-gunn6hih yekal nimen.

Translation.Yesterday I went out hunting, and five men came with me. I had two hawks

and a gun with me. The hawks caught one hare, two pigeons and six partridges.After that I sent three men home with my horse and the hawks and went up thevalley with the others. After a short time we saw a herd of wild goats. Wecrept close, and I shot one wild goat with large horns. One man having taken itup went towards home. I went on to a further place and on night coming on weslept under a big rock. The next day we ascended a very steep (lit. little-sloping)and high mountain, and saw a small herd of wild goats. While looking at themI saw some men coming along the valley, but was not able to recognize them, andfearing lest they should be enemies we went towards home.


xxmi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxiii 1880

Boorishki.

3.Koolto taiy khut niyabum bhrenik6 hin sissun t6munett6 yett6 doosoobum,

tairdminer taiy dullum hin sissun gharichoom6 dimi ipuch di doghariisimi " oomyett4 bess doosoobA ?"

In6 senimi "bess bessun munna dila." Senussiloo dh in6 senimi " iwi, jihmunna etaba jh koleh oom6 be bi." In6 senim6 "shooa, jeh yett6 doosababareyum bessun echoomik6, joo." Ett6 senuss-ett6 yhrhm in6 multsimi.

Multsissiloo yettiim in6ke multsimi tairhminer ydrim me yettum in6 yekaldaiyok dellimi. Ets6 daiyo-tshm hun dunnun delluss-kit yettium in6 iyetusett6yemi.

Veyessilloo yettiim in6k6 yir6 dimi, di in6k6 dunnun6 in6 iyetusiloo dellimi.Ess6 delluss-kht phAlisun iyetus khirimi, mooltun dimi, tairiminer ett6 puchimkhot6 puchim siss doo phut otoomun.

Ett6 bishaid Chirboo elleh bum oyon gutti nidmi Tarangfah ipuch nimen.In6 Tarangfih oo6 ustum etuss owlenimi.

In6 Tarangfah k6 nia Wuzeer6 ipuch nimen, niyussaloo Wuzeer hthle ipum.Wuzeer6 supooyarer doghardsoomun " Wuzeer um nibaiya P"

Supooyhr ooer senoomun " Wuzeer koleh Apai Thum ipuch nibai;" El6moogharichoom6 Thum ipuch nimen.

Thumk6 Wuzeer6 oltilik gutti niima bum, birenumk6 gharichoom6 bit sissikdoomun, opuch joochumk6 iltun sissik6 mooltun dibillum.

Thumk6 Wuzeer doghhrisoomun, koo6 be manoomun. Ell6moo Tarangfahiwul-tsam hkhirer oyon chegah etimi: tairaminer Thumke Wuzeer6 ustum n6olthlik ettd hinum oyonoomun.

Translation.

To-day I had gone down the valley and saw a man who was climbing (lit. goingout) on a tree, so that a man came calling up the valley and having come closeasked him, "Why, have you climbed up ?"

He said, "why, what is forbidden?" On his saying this he (the other one) alsosaid," Yes, I had forbidden it; what business have you here ?" (lit. what is to youin this of mine ?) He said, " Well, I have climbed up, I will see what you can do.Come." On his saying this the one below abused him.

On his abusing, the one above also gave abuse, so that the one below threwstones towards the one above. From throwing those stones one stone hit the headof the one above.

On being hit (lit. receiving) the one above came down; having come, he alsostruck him (the other) on the head with a stone. That one with beating had hishead a little wounded, and blood came, so that men, having come from this sideand that side, separated them.

The Charboo of the village was there, and all having got together went to theTarangfah. The Tarangfah was not able to settle the case (lit. to make judg-ment).

The Tarangfah having taken them went to the Wuzeer. On going, theWuzeer was not at home. They asked the Wuzeer's family, " Where has theWuzeer gone?"

The family told them, "The Wuzeer is not here; he has gone to the Thum."They telling it (to one another) went to the Thum.

The Thum and the Wuzeer were both together and saw many men cometalking; (when) they came near (they saw that) two men were bleeding. TheThum and and Wuzeer asked them " What has happened ?" They enquired fromfirst to last the whole (circumstances) of the Tarangfah, so that the Thum andWuzeer having awarded judgment fined (lit. took goods from) both.


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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxiv 1880

Boorishkk.

VOCABULARY.

All pronominal verbs, nouns, &c., are given in the 3rd person, andmarked (pron.)

Numeral verbs are given in the singular and marked (num.)Some substantives are alike in both numbers, but the plural forms

of a few are omitted.The plural forms of all the adjectives are omitted.

To be able ... lenuss.Above ... mudull.To abuse ... multskss.Account ... chegahfAcid ... shikoordm.Active ... himalkim.To advise ... kanow etuss.After ... ilji.Afterwards ... ifs-yet6.Again ... di.Air ... gholf.Alert ... lel.All ... oyon.

Alongside of ... ilut.Although ... ikhanA.Always ... hambsh.And ... dA, nA.Anger ... imoskishf. (pron.)Angry ... imos (pron.)To be angry ... imos maniss (poron.)Another ... tham.Another time ... yethm dum.Answer ... joowAb.To answer ... joowAb etuss.Ant ... k6n m., koyo pl.Anxiety ... sumbaf.Anxious ... goonish.Apart ... Its6.Apple ... bAilt, bilting fl.Apricot ... joo, jingpl.Arm ... ishuckf. (pron.), ishuckichungpl.Arms (weapons) ... samAnf.Army ... hol m.To arrive ... deshkultuss (pron.)Arrow ... hints m., htints6 pl.To ask ... dighArdsuss (bron.)To ask for ... doomaruss.Ass ... jakin m., jakoyo pl.Aunt (father's sister) ... intsoof. (pron.)

,, (mother's sister)... imif (pron.)Autumn ... duttoof


xxy

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxv 1880

Boo rishki.

AvalancheAway

BackBadBarleyBatTo beBeanBearBeardTo beatBeautifulBecauseTo becomeBeforeTo beginBehindBellyBelovedBelowTo betrayBetrothalBetweenBirdBitterBlackBlindBloodTo blowBlueBluntBodyBoneTo be bornBothBoundaryBowBoyBrainBrassBraveBreadTo breakBreathBrickBrideBridegroomBridleBridgeTo bring

... shil V

... phut

... iwuldus m. (pron.)... ghonaikish.... hurrif... tata'pul m., tatipulsho pl.... manass.... rabbng m.... yan m., yamits fl.... ingyif (pron.)... idelluss (pron.), delluss.... tultus.... bessk6, bessunk6.... mankss.... yar, sor.... soormunuss.... ilji.... yool in., yoolingfl. (pron.)... shilda'to.... sirgin.... efilenuss.... hirf/... mkiich.... bring m.., bringants pl.... ghdkowm.... mitim.... shon.... miiltun f... phoo etuss.... aiyesh shikum.... phut.... idim m., idimisho pl. (pron.)... iltin n., iltinjo pl. (pron.)... dimunuss (pron.)... oltilik.... dirnf, diring pl.... am f., jjaming pl.... hillus ni.* , hilesho pl.... mutto f... shikurk rilf... es-dighAniis (pron.)... sh6rb m.... yelluss.. hish f.... dishtik i., dishtikisho pl.

gar6ni f.... gar6no i.

... tabungf.

... bush in., bushunts pl.... dit-thuss (num.), doosooyuss.


xxvi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxvi 1880

Boorishki.

BroadTo be brokenBroochBrotherBrownReddish-brownBullBulletTo burn (trans.)To burn (intrans.)ButButterflyTo buyBy

To callCallingCamelCareCarelessCattle (collectively)CharmCheekChinCircleClarionetCleanCleverClothesCloth goodsCloudCockColdColourTo comeConfidenceCopperCornerFour-corneredCorpseCoughTo countCourageCousinCowTo creepCrookedCrowCultivationCustom

To dance

duldulljim.khdruss, gulluss.rilf., rilishopl.echoom., echookon pl. (pron.)gooro.soormai.her m., herants pl.deedoo m., deedoomihts pl.eskolIss (pron.)goliss.umma.bitun n., bitaiyo pl.gushetuss (pron.)tshm (sufxed.)

kow etuss.kowfoont m.shungfAshingai.booer.toomerf, toomeri pl.imookishf, imookeying pl. (pron.)isun m., isunisho pl. (pron.)bidiro-kishi n.sarnai m., tootik m.praiyish.ilchikooin (p ron.)guttoo in., guttong pl.hbnum fkhorn n.biro kerkimits m.chagoorim.rung fjooyess.buchikfbirdsm rilfshtif, shttingpl.wilto shtting.gootis m., gootisho pl.khs fitsenuss (pron. num.)bighdoori f.echoo m., iyusfbooahf, booants pl.kAnsh mankss.gunder.gAn m., gaiyo pl.bbshaifch6lf

giretuss.


xxvH

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxvii 1880

XXVII I Boorish ki.

DancingDangerousDarknessDaughterDaughter-in-lawDayMid-dayTo-dayDeafDeathDeceitDeceitfulTo deceiveDestituteDewTo dieDifferentDifficultDirtyDispositionTo divideDivorceTo doDogDoorDownDreadfulDreamTo drinkDrumDry

EagleEarEarthThe earthEarthquakeEast (sunrise)EasyTo eatEclipseEdgeEggElbowElephantEmptyEnemyTo enterTo envyEnvyEqual

nutfniro.tootung f.6yf, 6yiishuntspl. (pron.)ikhikinf/ (pron.)ghintsfdogoyifkoolto.ghilt.mirun fnefilen fgultung-kish.efilenuss (pron.)tIrik.pants fiyruss (pron.)fhdr.miishkil.trek.itsirf. (pron.)its6 etuss.phut.etuss.hook m., hookaiypl.hingf, hingengpl.khut.blghbrk.yooljif, yooljingpl. (pron.)miniss.dudung m., dudungisho pl.bim.

germoon m., germoyo pl.iltmil f., ilthimiling fl. (pron.)tik fbirdi f.booyulfjill.sucho.shiyuss (num.), sheyuss.grAn m.ing, ingisho pl.ting m., tingaiyo pl.isiisan m., isisinisho pl. (pron.)husto m., hustomiits pl.khsh.diishmun m.giess.koos etuss.koosfbubber.


xxvm'i Boorishkk.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxviii 1880

Boorishki. xxixEveningEver ...EverybodyEverything ...Ewe ...Except ...EyeEyebrowEyelash ...

FaceFamily ...To fall ...FarFat (subs.) ...Fat (adj.) ...Father ...

Father ... (as a form ofI address)

To be fatigued ...FaultFearTo fear ...Feather ...To feed ...Female ...Fig ...Fight ...Finger ...To finish ...FireFirst ...FishFlock (of birds) ...Flour ...Flower ...FluteTo fly (as a bird) ...Following ...Foot ...ForTo forget ...Forgetfulness ...Fort ...Foster kindred ...Fowl ...FoxFriend ...FriendshipFromFrost ...Fruit ...

sAboor f.bishil.oyon.oyon.bellis m., bellisho pl.bigr.ilchin m., ilchinsits pl. (pron.)iltins m. (pron.)irpur m. (pron.)

ishkilf. (pron.)supooyir m., hbimooyin m.iwulluss (pron.)muttun.biss m.digh~nis.yoow m., yootsiro pl. (pron.)

} aiyah, (as a mark of respect) bbA.

iwiruss (fron.)tis fbtietaifesgoosAss (pron.)pergoof., pergoochung pl.yooshiyess (pron.)s6ntch m., sontchomits pl.phig.birgah f.emish m., emishiuntspl. (pron.)phushetuss (pron. num.)phoof, phoming pl.yerkomis.choomoo m., choomoomhts pl.brin m.digh6n faskoorf., askooring pl.gubbi m., gubbiunts pl.thur delluss.its-yet6.yootis m., yootingpl. (pron.)gunni (sufxed.)tillbluss ( pron.)tilifkun m., kununts pl.ooshum.kerkamsts m., kerk~misho pl.IoyI M., loyimsits pl.shigoolo m.shdgoolarf.tsfim (sufixed.)gAmoo m.phAml m:, phimilisho pl.


xxixBoori'skki.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxix 1880

Boorishki.

FullFur

... shuck.

... bishkehf

GardenGenerousGentleTo getGirlTo giveTo goTo go outGoats (collectively)He-goatShe-goatWild goatGodGoldGoodGrapeGrandfatherGrandmotherGrassGratitudeGreatGreenGriefTo grieveGunGunpowder

HailHairHalfHandRight handLeft handHandleHappinessHappyTo be happyHardHareHatredHawkHeadTo hearHeartThe HeavensHeavyHeelHenHerd

...

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xxx

bussi f, bussisung pl.es-shokim (pron.), lit. wide-hearted.jool.iyeyess (pron.)dussin f, dussiwunts pl.yooyess (pron.)niyuss.doosuss.hooyess m.huldun m.sigir m., sigirisho pl.giri m., girikpl.dummun.genish ftultus.gaingf, gainging pl.epi m. (pron.)epif (Pron.)shikahf, shikaing pl.minaddri Jooyum.jhit shikum.pidik.pidik maniss.toomdk m., toomikishs pl.milliung /aiyer m.igoyiungf (pron.)tring.iringf., iringchunglpl. (pron.)doyomfg6 mfyun m., yununts pl.shiridrfshiridsh.esgoorass (pron.)dung.ser m., serunts pl.gut f.gutchunch m., gutchunchisho pl.iyetis m., iyetisho pl. (pron.)deyaluss (pron.)es m. (pron.)aiyesh f.tsoom.ighin (pron.)santch kerk&mits m.dbn m.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxx 1880

Boorishki. xxxiHereHighTo hit (as with a gun

a stoHollowHopeHorseHorse-shoeHotHouseHowHow manyHow muchHumbleHungerHungryHundredTo huntTo be hurtHusband

IceIdleIfTo be ignorantTo be illIllnessIndependentIndustriousInfantInstead ofIron

JudgmentTo join

KettledrumTo kickTo killKingKing's sonKneeKnifeTo know

LameLanguageTo laughLeadTo learnTo leaveLeg

koleh.thinim.

orne) yeyess.... pish.... duckf... highoor m., highoorints pl.... sirpof, sirpomitspl.... guroom.... hh f, hihichungpl.... beltihm.... b6rtman.... b rirm.... ashAtoo.... chum f... chumini.... tahf... ishkur etuss.... ikoluss (pron.)... mooyer m., mooyerisho pl. (pron.)

g~moo m.butt.. An, huzir.

... dkhenuss.

... gilis manass.... gdlis m.... es-gooram (pron.)... diiriskin.... j Otis m, jotimits fl.... dishhiloo.... chimerf

... ustum fof. desmiss (num.)

... dAmul m., dimulisho pl.

... dapiski delluss.

... eskanuss (pron.)... thum m., thummopl.... ghshpoor m., gishpoorisho fl.... idoombs m., idoombsisho pl. (pron.)... chr m., chiirunts pl.... henuss.

gowoo.bishjf, bishisho pl.ghaskss.ningf.henuss.phut etuss.bussin f, bussining pl.


Booriskki. xxxi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxxi 1880

Boorishki.

LevelLieLifeLight (subs.)Light (adj.)LightningLikeLineLipA littleLiverLoinsLongLong (in sound)To look atLoveTo loveLow

MaidTo makeMaleManYoung manOld manMareMarriageTo measureMeatMedicineMelonMid-dayMidnightMilkMillMiserlyMistMoonNew moonMonthHalf monthMorningMothMotherMother (as a form

address)MountainMouseMouthMuchSo much

bubber.ghultung f

sungf.hilmalkhm.tumlum f.joowun.kishi m. (a line of men), jin fylif, tylingpl. (pron.)

philis.ekinf, ekiningpl. (pron.)eshting (pron.)goosunim.biringo.birenuss.shoolfshool etuss.chutt.

choomhkerf, choomstkersho pl.etuss (pron. num.)biro m., biromhts pl.siss m., sissik pl.; hir m., hirikunts pl.chdkir m., chkirsho pl.jut M., jutoo Pl.bowom m., bowomisho pl.gbr f.ighunuss,chup f.mili M., milimilts pl.gowun, booer m.dogoyi ftring thup fmdmoofyeng m., yengisho pl.es chedim (pron.), lit. narrow-hearted.koorts fhilunts m.tsai m.ishah ftunts fsordi b.pirun m.imi f., imitsdro pl. (pron.)

zhizi, m~min.chish m., chishming fl.girkis m., girkisho pl.ikhdtfJ, ikhIting pl. (pron.)bit.tairum.


xxxu

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxxii 1880

Boo rishki. XXXIII

This muchMudMulberryMuscleMusicMust

Nail (finger)NameNarrowNear

NeckNephewNeverNewNieceNightNoNobodyNoneNorthNoseNotNothingNow

OfOldOnOne (person)OnlyOpenTo openOppressionOrTo orderOtherOutOverOwl

To be painedPalacePalm (of the hand)PartridgePeachPearTo penetratePerhapsTo permitPigeon

Akoordim.tighAfbirunsh, biring pl.girkis m. (literally a mouse).harip f., hariping pl.awij6.

yoori m., yooriunts pl. (pron.)ikf, tkinpl. (pron)thironum, chedim.Asir (for objects), ipuch (for persons)

(Aron.)esh m. (pron.)tyi m., tyoo pl. (pron.)khus b6.t6sh.byf, byshunts pl. (pron.)thupfb6.menk6 b6.besski b6.shimMI.imoopiish m., imoophsho pl. (pron.)Api, Apai, Apo.bessun Api.mootoo.

6 (suffxed.)men.et6 (sufxed.)khts.thih, khus.bAto.dinseruss (num.)zilum Iyah.hkum etuss.thbm.hold (suffixed.)yet, ut6, uthim (sufixed.)hoo m., hooisho pl.

ikholuss (pron.)tingf, tingichun pl.ituttus (pron.)gowoo m.chdkder, chikdering pl.pishoo, peshoomhts pl.1uss (pron.)

maiymi.hbikum etuss.til M.) tiljo pl.

E


Booriskki. xxxmi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxxiii 1880

xxxiv Boo risk ki.Pity ...Place ...To placePlay ...To play (a game) ...To play (on an instru-

ment) ...Pleasant tasting ...To please ...To be pleased ...PloughPoint ...PraisePride ...To produce ...To promise ...Proud ...To pull

QuailQualityQuarrel ...Queen ...Quick ...

RainRamTo readReadyTo receiveTo recognizeTo reconcileRedRelationRelationshipTo rememberRemembranceTo returnRewardRiceRichRingletsTo riseRiverRoadRockRoofRopeRottenRoundRoughTo run

jOk fdish fosuss.gireli f.girituss.

egaruss (num.)ooyum.shbiria.r etuss.esgoorass (pron.)hershf., berisho pl.ittun m., ittunisho pl.tikini fdigdsherkish f.desmenuss (num.)kit etuss.muchAr, digisher.jdshetuss (pron. num.)

ghoon m., ghooyo pl.tdkpahfchull fgdnishf ginunts pl.hbmalkhm.

herdlt fkdre'lo m., kireklomits pl.senuss.rull.iybyess (pron.)iy'nuss (pron.)desma.ss (num.)bArdiim.jiskoon m., Aiskoyo pl.iiskoonifeset gunuss (pron.)giisilo m.talinuss.goorin.bron mu.gu mm us.gIkyoo m.diess, dal mankss.sindah f, sinddmingpl.gun f, guningpl.bin m.. binishopl.teshf, teshingp/.gushk m., gushko pl.men.bidiro.jecherum.g'tsuss, haivetuss.


xxxiv Boorishkt.

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxxiv 1880

Boorishki.

SadSaddleSandSarcasmTo sayTo scatterTo searchTo search forTo seeSeedTo sellTo sendTo separateServantShadowShameSharpSheep (collect.)Wild sheepShortShoulderTo shoutShutTo shutSideOn this sideOn that sideAlongsideSighSilentSilkSilverSinewTo singSingingSisterTo sitTo cause to sitSkinSkySlaveSleepTo sleepSlopingSlowSlowlySmallSmokeSmoothSnakeSneezeSnow

... p sh... tilyun... sohf... chdo... gharss.

she11~ss.yegooyess.

... iyegooyess (ron.)

... iytsuss (Pron.), 6tsuss (num.)

... bohf

... gushetuss (pron.)

... russ (pron.)

... its etuss.

... shedder m., sheddeshoo p.

... yelf

... sbikerf... irm.

belisbo.yetul m.

... k t.... ipoingf, ipoingishop. (pron.)... icher etuss.... turn.... ifoosuss (pron.)... king m, kingen p.... kitti.... itti.

... Ilut.*- h~nshf.

... chook.... chooshi, sikkim f... boorif

jowah in., jow~mi~sp/.... gring etuss.... gurf... iyusf iyustiro p. (pron.)... hrootuss.... erootus (pron.)... buttf, butting p.

aiyeshfsiss.

... dngf... gicheyuss... b sko.... butt.... tullAn.... jot,echagon.... tussf... shigishm.

... tlm ~u t l

... thiin... g6f


xxxy

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxxv 1880

XXXX 1 Boorishki.SoftSomeSomebodySomethingSonSon-in-lawSorrowSoulSoundSouthSpadeSpoonSpringTo standStarSternStoneStormStraightStrawStrengthStrongStupidity

SuitableSummerTo summonSunSweetSwift

To swimSwordTailTo takeTo take awayTo take holdTo take outTo take upTo teachTo tellTemperThat one (applied

animals or objects)That one (applied

human beings)That (relat.)ThenThereThereforeThickThin

to

to

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xxxvi Boorishki.

hililim.phookun.menun.bessun.iyi, m., tyoo pl. (pron.)erer m. (pron.)pidikf.ji ficherf., ichering pl.janoob.bel, booi fd6ri, kuppun m.giroof.tsut di ess.Asi M., Asimsts pl.dowom.dun m., daiyopl.tofinftsun.kirkfshit/shitillo.owdoomunuss m. (lit. inability to pro-

duce.)yeshki.shini fderuss (pron.), yegooyess (num.)sah m.gusherum.hiram.

thum delluss.guttunchf, guttunchting pl.isimil m. (pron.)tssyess.itsooyess (Iron.)donuss.diyoosuss (Iron.)iyenuss (Iron.), yenuss, gunuss (num.)6kinuss (Iron. num.)senuss.itsirf., itsiringpl. (pron.)

ess m., etf

in.be.etiloo.elleh.khot6 gun.dighinds.dikoothm.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxxvi 1880

Boo risk ki. xxxviiTo think ...Thirst ...ThirstyThis one (applied to ani-

mals or objects) ...This one (applied to

human beings) ...ThoughtThroat ...To throw ...To throw away ...To throw downThumb ...Thunder ...Thus ...Till ...TimeTimid ...TinToToeTogether ...To-morrow ...The day after to-morrowTongueTooth ...Touch ...Towards ...Tree ...TruthTo try ...

Ugly ...To be unable ...Uncle (father's brother)

Uncle (mother's brother)

UnderUnless ...Upright ...

ValleyVeinVery ...Very wellVillage ...VineVoiceVultureWall ...Walnut ...

sumba etuss.ooyoonydr f.oonyoonyoon.

khos m., khotf.

kin.goonesh fbook m., bookunts pl.phull etuss (num.), wushiyuss.lip etuss.khut wushiyuss.lifoot m., l1footisho pl.tingtong f.Akil, taiyi.kishinger, tung.ken fes-goosas (pron.)kalaifer (suffixed.)emish m., emishiunts pl. (pron.)gutti.chimden, jimel.hiphilto.yoombs (pron.)im' m. (pron.)jook etuss.yekAl (suffixed.)t6mf, t6mingpl.tsunf.esaluss (pron.)

ghonaikish.owlenuss.oyizm bibi (older), echegon bibA

(younger) m.ingoo m. (pron.), nunn6 (form of

address.)yar (suffixed.)bagbr.tsut.

birsilf, taiyjfbAris m., birisho pl.bt.tultus.girumf, girumishopl., bishaif.goorbi f, goorbing pl.kowf, kowunts pl.gussir m., gussirisho pl.bullf, bulling pl.tilli f, tillung pl.


Boorishki. xxxvIa

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxxvii 1880

Booriskki

Walnut tree ...Water ...Weak ...Weakness ...To weep ...West (sunset) ...Wet ...WhatWheat ...When (interrog.) ...When (relat.) ...Where (interrog.) ...Which one (applied to

animals or objects)Which one (applied to

human beings) ...Whip ...WhiteWho (interrog.) ...Why ...Wide ...Widow ...Widower ...WifeWindWindow ...WineWing ...Winter ...Wisdom ...WiseWish ...To wish ...With ...WithinWithoutWomanOld womanWoodWool ...Work ...To workWorld ...To wound ...To write ...

Year ...Yellow ...YesYesterday ...The day before yester-

day ...

bul f, bulling pl.tsil f, tsilming pl.AshAto.AshdteyAr fheruss.boor.hightm.bessun, be.g&r f.bishIl.keniloo.Ambiloo, Am.

Amis M., imit f.

Amin.thr j., thdryung pl.boortim.Amin.bess.shoksim.gyoos f, gyoosho pl.gyoos m., gyoosho pl.yoosf, yoosindAro pl. (,bron.)tish fd~rif., dirtmichung pl.mell f.gullgi f, gullgichung pl.baiyfilchinkoon m. (pron.)Akil.ruckfruck etuss.ki't (suffxed.)iloo, 16. (suffxed.)i (prefixed.)g&sf, ghshiunts pl.jutf, jutoofl.gishil m., gishiling fl.shehf, shehmichungpl.dbrb^ f.dir6 etuss.dinyitfikhdruss (pron.)girm muss.

y61 f.shikerk.

siboor.

milto


XXXVIll

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxxviii 1880

Boorishki.

Numerals.

Masculine. Feminine. For humanbeings only.

i hun hik hin2 Altits Alto Altun3 isko iski isk64 wIlto wIti5 sindo sindi6 mishindo mishindi7 tullo tu1168 Altimbo Altimbi9 hiincho hinti

10 tbromo t6rimii i thrmah-hun12 ,,-dltits

13 ,, -isko14 ,, -wilto15 ,, -shndo16 ,, -mishindo

17 ,, -tullo18 ,,-ltimbo19 ,, -h~incho20 Altar21 Ilthr-hun

30 Altar-tbrom40 Alto -Alt~r50 Alto -Altar-t6rom6o iski -Alt~r70 iski -Alt6r-tbrom80 wilti-41tlr90 wilti-iltbr-tbrom

ioo tah200 Alto-tah

1000 Sifns


xxxix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xxxix 1880

APPENDIX B.

SH INA(Gilgit dialect).

SKETCH OF GRAMMAR.

THE SUBSTANTIVE.

Substantives are either masculine or feminine. Those relating tohuman beings and animals are according to sex; for others there isno rule.

Both numbers have two forms, the nominative and the oblique;the dative and ablative are expressed by postpositions added to theoblique form. In some words elision is used.by adding i, or changing the terminal o into W.

Singular.

Nom. a houseGen. of a houseDat. to a houseAcc. a houseAbl. in a house

on a housewith a housefor a housefrom a house

g6t.g6t6.g6t6-t6.g6t.g8t6-roo.g6t6-6j6.g6t6-shti.g6t&-karyoo.g6t6-joh.

rndnijo.miniij6.

minujo.manijo-roo.min1jo-Aj6.mnhjo-shti.minijo-khryoo.mainjo-joh.

houses .of housesto houseshouses .in houseson houseswith housesfor housesfrom houses

menof mento menmenin menon menwith menfor men .from men

The plural is formed

Plural.. . g6tt.. .g6t6.. gbti-td.. . g6tt.. . g6i-roo.. . g6ti-ij6.. . g6ti-siti.. .g6ti-kiryoo.. . g6tt-joh.

m~nij6.minujo.min Lj-td.manhj6.minkj6-roo.

mnriji-shti.manuj6-kiryoo.minij6-joh.

The noun in the genitive is placed before the governing noun, as:Iskpi shish " The horse's head. "


Nom.Gen.Dat.Acc.Abl.

a manof a manto a mana manin a manon a manwith a manfor a man .from a man

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xl 1880

Skina.

THE ADJECTIVE.

The adjectives with few exceptions terminate in o in the masculine,and i in the feminine, and precede the substantive, as :

a weak man ashfito maniijo. | a good woman .mishti chait

PRONOUNS.

Nom. GEN. DAT. Acc.

I . ah. (nran.) main maht6 mah m

Thou tooh (intrans.) tai toot6 tooh toStoos6 (trans.)

He (far) roh (intrans.) resai resit6 roh roSrose (trans.)

He (near) noob (intrans.) nesai nesit6 nooh nonoos6 (trans.) IShe (far) . rh (intrans.) resai resit6 r~h r6

ne6 (trans.) IShe (near) n6h (intrans.) nesai nest6 n6h n6

We . . b6h (intrans.) asai asot6 beh as4 b6s6 (trans.) I

You . . . ts (trans.) tsai tsot6 tsoh tso

They (far) . h (intrans.) rinai rinet6 rih rincris6 (trans.) .They (ear) ~ nib (intrans.)They (near) (trans.) nimai nimet6 nih nin

The REFLECTIVE PRONOUN is formed by adding dki, as:

I myself . mih ki. I they themselves

ABL.

ah joh, &c.

h job, &c.

s6 joh, &c.

os6 job, &c.

s6 joh, &c.

s6 job, &c.

ojoh, &c.

h job, &c.

d job, &c.

6 joh, &c.

nih iki.

DEMONSTRATIVE PRONOUNS have two forms in the nominative,according as they are used with a transitive or intransitive verb, andthe third person, both singular and plural, has two forms according towhether the object or subject is far or near.

The INTERROGATIVE PRONOUN is declined as follows; there is nodistinction of gender in the plural:-

Singular. Plural.

Nom. who or which . mj who or which kaiyi.(k8, fem.

Gen. of whom, &c. ks6, mas.k~s6,frm. o hm c ~onDat. to whom, &c. ks6-te, mas. to whom, &c. kaiyenot6.kAsc-tc,few.

Acc. whom, &c. l6,, ms. whom, &c. . kaiyi.kem.

Abl. from whom, &c. *kse-joh, mas. from whom, &c. kaiyen6-joh.t. k~s6-joh, fern.

The RELATIVE is expressed by to', as:

I who went m~h ghs t6. The horse which ishpo pichigisIsaw. tli.

F


xli

.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xli 1880

xlii Skina.

THE VERB.

The verb is generally very regular with terminations expressingtense and person. A few vers like BOJOYKI "to go" form the pasttenses irregularly, as: g's " I went," g'nks "I have gone."

The infinitive present always ends in oyki. In all tenses exceptthe future, and in the infinitive and imperative moods the singularhas a masculine and a feminine form.

The passive or a causal verb is formed by interpolating dr beforethe terminal oyki, as: koyki "to eat," kARoyki "to be eaten" or "tocause to eat."

A noun of agency is formed by adding k to the infinitive, as:koykiK " one who eats," toykiK " one who does. "

A verbal noun is also formed by using the infinitive present withpostposition, as:

with the doing . toyki-shti.for the striking .

from the eating . koykijoh.. shidoyki-khryoo.

ACTIVE VOICE.

INFINITIVE MOOD.

Present. Future.

to strike . shidoyki. to be about to strike shidoyki beyi.

Past.to have struck

Present.

striking

. shidoyki asoo.

PARTICIPLES.

Future.shidbj6. being about to strike . shidoyki b6.

Past.having struck

GERUND.by or from striking

SUPINES.

. shid6.

. shid6bil.

possibly to strike . shidoyki ij6. I meet to strike shidoyki hino.must strike . . . . shidoyki AwAj6.

INDICATIVE MOOD.Present.

Singular.

sh~ s(in.)I am striking shid6nis )

thou art striking . n (.)he, she, it is striking . !yhoj(m)

Plural.

we are striking

you are striking

they are striking

. shidonus.

. shideyinut.

. shid6nen.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xlii 1880

Skina.

Imperfect.Singular. Plural.

I have been striking .s (mm.) we have been striking.

thou hast been striking shieyaso (m.) you have been strikingt shieyas6(f.)he, she, it has been shideyasoo (m.

striking. shideyas (f.) they have been striking

Pluperfect.shid~gAsiis (mn we hadsrcI had struck . .f.)shid6giss (m weu ad struck

thou hadst struck shid6gsso .) yhad struck.

he, she, it had struck shdgaoo (m.) they had strucktsigii(f.)

I struck

thou struckest

he, she, it struck

I have struck

thou hast struck

he, she, it has struck

Perfect.. shidgAs (m.) we struck*shid~gis (f.)

. shid~gi you struckshid.goo (m.) they strucksigf(f.)

Preterite..shidg~n s (i.) we have struck

Sshidgno (f.) you have struck

. shidgnoo (.) they have struck.

xliii

shidonasus.

shideyasut.

shid6nas6.

shid6gises.

shidigiset.

shid6gis6.

shid6ges.

shiddget.

shid&g&.

shidigenes.

shid6genet.

shid6gen6.

Future.I will strike . shidum. we will strike shid6n.thou wilt strike . shid6. you will strike shidykt.he, she, it will strike shideyi. they will strike . shiden.

IMPERATIVE MOOD.strike thou . shid6. strike you shidya.let him, her, it strike shidota. let them strike shidota.

CONDITIONAL MOOD.

The conditional mood is expressed by adding 47e' "perhaps" tothe indicative mood in all its forms :

Present. Imperfect.

I may be striking, &c. shid6mis 5j6, &c. I may have been strik- shid6maskhs Aj6,ing, &c. &c.

Pluperfect.

I should have struck . shidighsis Aj6, &c.

Perfect. Preterite.

I may have struck, &c. shid~gis ij6, &c. I may have struck, &c. shid 6 g A n sij6, &c.

Future.I may strike . shidum- Aji, &c.


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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xliii 1880

xliv Skina.

Present.

to be struck .

to have been struck

PASSIVE VOICE.

INFINITIVE MOOD.

Future.

shidaroyki. to be about to be shidaroyki bg beyi.struck.

Past.

. shidaroyki asiloo.

PARTICIPLES.

Present. Future.

being struck shidaroji. being about to be shidaroyki b6.struck.

Past.

having been struck .

GERUND.

by or from'being struck .

shiditoo b6.

shidarbbil.

SUPINES.

possibly to be struck . shidaroyki Aj6. I meet to be struck . shidaroyki awij6

must be struck . shidaroyki hino.

INDICATIVE MOOD.

Present.

Singular.

I am being struck shidtiiiis (m.)tshidijimis (f.)

thou art being struck shidijeno (i.)

he, she, it is being shidijinoo (m.)

struck. shidijini (f.)

Imp

I was being struck unsh idtjmsis (.)

thou wast being shidijaso (i.)

struck. shidijas6 Cf.)he, she, it was being shidijasoo (m.)

struck. shidijisi (f.)

Plural.

we are being struck shidijinus.

you are being struck shidlyhjut.

they are being struck . shid6jenen.

erfect.

we were being struck shidojunasus.

you were being struck shidojunasut,

they were being struck shidbjenas6.

Pluperfect.

I had been struck sh idar g~sis .) we had been struck . shidar6gises.thou adstbeen shidar6g~ss (in.)

thou hst been shidar6gs60 (m.) you had been struck . shidar6giset.

he, she, it had been ( shidar6gisoo (m.) they had been struck shidarigis6.struck. . shidarigisi (f) h

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xliv 1880

SA ma. ,dv

Singular.

I was struck shidargis (i.)shidar~gis (f.)

thou wast struck shidargi (m.)

he, she, it was struck shidar~goo (i.)

Perfect.Plural.

we were struck

you were struck

they were struck

. shidartges.

. shidar~get.

. shidar8g6.

Praterite.

I have been struck shidarghnids (m.) we have been strucktshidar~ginis (fe.ae)ee trc

thou hast been r (m.) you have been struck.struc h be da oo m you have been struckhe, she, it has been (shidar~gunoo. (in.) thyavbensrc

struck. ~ .shidarggini (f hy.)v be src

shidarggenes.

shidarigenet.

shidar~gen6.

Future.

I will be struck. . shidarum. we will be struck shidar6n.thou wilt be stuck shidard. you will be struck shidaryAt.he, she, it will be struck shidareyi. they will be struck . shidaren.

IMPERATIVE.

be thou struck . shidar6. be ye struck . shidarya.let him, her, it be struck shidarota. let them be struck shidarota.

CONDITIONAL MOOD.

The conditional mood is formed as in the active voice by adding7e to all forms of the indicative.

Conjugation of the verb " To BE."

The verb " To BE " is defective, the only existing forms being asfollows

Present.

I am

thou art.

he, she, it is

I was .

thou wast

he, she, it was

Singular.hAn is (in.) w r

. hnis (f.) we arehno (n.) you are .

* in6 (f.)h.noo (m.) they arehamf.)y

Past.

iisis (f.)aso (m.)as (f.)asoo (in.)ast (f.)

we were

you were

they were

Plural.

. hinus.

. . . hinut.

S . hin

. . asus.

. . . asut.

. . as.

There is an alternative form ofof meaning.

the past tense without any change


Sk in a. xIV

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xlv 1880

xlvi Skina.

Singular. Plural.

I was .s . (m.) we wereisi'io (in)

thou wast . siio (.) you were

he, she, it was . sitoo (m.) they wereOsili (f.)

Other forms are supplied by the verb "1To BECOME."

Conjugation of the verb " To BECOME."

INFINITIVE MOOD.Future.

boyki. I to be about to become .

. asilus.

. asilut.

. asil6.

Past.

to have become . . boyki isoo.

PARTICIPLES.

Present. Future.

becoming . .beyanoo. sbeing about to become

Past.

having become

GERUND.

by or from becoming .

SUPINES.

possibly to become boyki.Aj6. Imust become

. b6.

. bilo.

meet to becomeboyki hino.

. boykinoo.

INDICATIVE MOOD.

Present.

Singular. Plural.

I am becoming bi.. mas (i.) we are becomingblmis (f.)thou art becoming bnoo (.) you are becoming

he, she, it is becoming beyanoo (m.) they are becomingSbeyant (f.)arbeoig

Imperfect.

I was becoming bomisis (f.) we were becomingbomisis (f.)thou wast becoming . eso (f) you were becoming

he, she, it was becom- beyiso (m.) they were becomingAng. a beyast (f.)

An alternative form of the tense is bomishlks, &C.


Present.

to become boyki beyL

boyki b6.

boyki-iwAji.

. bonus.

. bhnut.

. b6num.

. bonisus.

. bAsut.

. b6nis6.

xlvi Skina.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xlvi 1880

Sh ma. %XV ii

Pluperfect.

Singular. Plural.

I had become . big ss (in.) we had become big

thou hadst become . ! you had become .big~big6se (f.) yuh bcm i

he, she, it had become goosoo (m.) they had become big

An alternative form of the 3 rd pers. sing. mas. is boogoosoo.An alternative form of the tense is bigdslks, &c.

Perfect.

Singular. lural.

I became bigis (.) we becameSbigA in.

thou becamest . g you became

he, she, it became bigo (.) they became

Alternative forms of the 3 rd person singular are boo,booloo.

An alternative form of the 3 rd person plural is bizl.

. biges.

. biget.

. big6.

boogoo, and

Praterite.

Singular. Plural.

I have become bignis (f.) we have become

thou hast become bignoo (m.) you have become .~big~n6 (f.) yuhv eoe

he, she, it has become bigoonoo (m.) they have becomet bigtfni (f.)

Alternative forms of the 3rd person singular arebooloonoo.

An alternative form of the 3 rd person plural is biMnd.

Singular.

I shall become .thou shalt becomehe, she, it shall become

Future.

. b6m.

. b6.. b6yi.

Plural.we shall becomeyou shall becomethey shall become

IMPERATIVE MOOD.

become thou bo. become yelet him, her, it become . . bota. let them become

CONDITIONAL MOOD.

The conditional mood is formed by adding 471 " perhaps " to allforms of the indicative mood.


6sus.

Asut.

8s6.

* big~nus,

. big~nut.

. big~nd.

boonoo and

. b6n.

. bit.. ben.

. bA.

. bota.

Ski'na. xiv ii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xlvii 1880

xlviii Shina.

THE NEGATIVE AND THE INTERROGATIVE.

"No " is expressed by nen, and " not " by n, but in an indefinitesense by nAsh.

The interrogative is expressed by adding a to the verb, or if italready terminates in a by lengthening it to a, as :

Is this your horse ? No Anoo tai Ashpo hinod? Nen.Have you a horse ? No . Too kuch Ashpo h~nod? Nsh.I will not go Ne' bijum.Shall I goP . . . . MAh bijmPHast thou goneP . Too gd?

Sometimes the verb is omitted and the a suffixed to the noun as:Is this your horse? Anoo tai ishpoi.

THE ADVERB.

Adverbs are formed from adjectives by changing the final o intodr or ydr, as:

sharp tino. sharply tindr.slow abito. slowly abatydr.swift . Iaowko. swiftly . . laowkydr.

EXAMPLE.

Dazoto mAh siithistis aiyAket6 manoojo kulli shongo wutto. Mis4 rinain hil-ling parooji rinon kutchi gas. G6 chukumto woi Aj6 kulli b~nis&. Aiy b~y6 aiy-6b6 kulli bnis. Ek si woi k6t hireso, ek ros6 nowhret6 phuttung t6isoo. MAhifai aiyno kulli chiik tir6. Bainot6 woi tring t6 sAmir6 mih whtis. Mih gut-teji rih gi g6 . Ken ik ijo chukumto nA hilling tenis& Mih hoon b6 rinon wir6ghs: gis chukumto eks6 ek d6, eks6 eki chiloo tser tigoosoo. Mis6 aiy bby6kullijoh phutt tar~gis. Phutt tir6 kdj~gis, t6n mis6 woi simir6 sab~y6 yoopir6ghsiis, n6 keh kulli biget. Ad6 r~gis, rinijo eks6 r~goo mih tai moreji b6 ghshs,aiyhket6 woi bun boogoo. Mih n6 inliji g6 chukumto ros6 woi boot6 iko warefar~goosoo; mih g6 phuttung tigAs. Ros6 mih tung tigoo, mis6 gi tung tig~s,aiyAket6 ros6 mit6 shong tigoo; mis6 gi hutt harigisuLs, main hut ros6 giriroo go,chiloo tser booloo.

Translation.

At mid-day I was sleeping when the noise of men fighting came to me. Onhearing their noise I went to them. - Having gone I saw that they were fightingabout water. The two were fighting with one another in this way. One wastaking the water below, the other was breaking (away the earth) in this direction.I arrived and silenced both their quarrelling. Having divided the water betweenthe two, I came (back). After a time I saw they were again making a noise.Having risen I went towards them; (and) on going I saw one beating the other(lit. one beating one) : one had torn the clothes of the other. I separated the twofrom fighting. Having separated them I asked how " I having divided thewater (and) reconciled you two went, why have you again quarrelled ? "

I spoke thus, one (of them) said, " Having done your order I went, sothat the water was closed to me." Having again gone to the watercourse,* I sawthat the other (lit. he) had turned the whole of the water towards himself ; havinggone I opened it. He pushed me away, I also pushed him, so that he strucK me;I also lifted (lit. took) my hand, my hand entered the hem of his shirt, (and) hisclothes were torn.

* Inl is literally the place where water is drawn off from a watercourse. It also means theeye of a needle.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xlviii 1880

S/dna. xlix

VOCABULARY.

To be able ...Above ..To abuse ...AccountAccustomed ...AcidActiveTo adviseAfter (time) ...

,, (place)Again ...Air ...Alert ...AllAlongside of ...Also ...Although ...Always ...And ...Anger ...Angry ...To be angry ...Another time ...To answer ...Ant ...Anxiety ...Anxious ...Apart ...Apple ...Apricot ...Arm ...Arms (weapons) ...Army ..Arrangements ...To arrive ...Arrow ...To askTo ask for ...Ass ...Aunt (father's sister) ...

,, (mother's sister)...AutumnAvalanche ...Away ...

Back ...Bad ...

boyki.Aji.shddoyki.ch6ghah m.hittoo.chbirko.laowko.kanow toyki.

o.

guttaji, phuttoo.ne.oshf.tur~r.boot&.bil.gab.ikhand.desgo.neh.r6sh m.r6sh.rash boyki.Iji noo dum.joowAb doyki.pillili f.sumbi m.sumbikish.yoolo.phulla m.jooi (fruit m., tree f)shikho. m.samn f.sin m.samin fifayoyki.kon m.kihjoyki.bichoyki.jakoon m.japi.ma.share m.ninal f.pbutt.

diAki.kutcho, khajeto.


G

Ski'na. xlix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xlix 1880

Shina.

BarleyBatTo beBeanBearBeardTo beatBeautifulBecauseTo becomeBefore (time)Before (place)To beginBehindBellyBelowTo betrayBetrothalBetweenBeyondBodyTo bindBirdTo biteBitterBlackBlindBloodTo blowBlueBluntBoneTo be bornBothBoundaryBowBoyBrainBrassBraveBreadTo breakBreastBreathBrickBrideBridegroomBridleBridgeTo bringBroad

yo. m.tatipul m.boyki.rabong m.itch m.daiyi fshidoyki.millalyoo.djek toh.boyki.yer (suffixed).yer (sufixed).shtoy ki.phuttoo.d&rfkirt.hulwoyki.

mujjah (suffxed).par.dim m.tuk toyki.bihng m.chupoyki.chitto.kino.sheow.lel m.phoo toyki.aghai nilo.phutt.iti m.joyki.

dirfdinoo m.shiddr m.mato m.hulliroo rilfhiy61o.tiki f.phitoy ki.chtichi ; titfro.shi'n m.dishtik f.hilllf.hillal6 m.guppifsofatoyki.chilo.


I

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh l 1880

Shina.

To be brokenBroochBrotherBrownBullBulletTo burnTo buryButButterflyTo buyBy

To callCallingCamelCareCatCattle (collectively)CharmCheekChinCircleClarionetCleanClevernessTo catch holdClothesCloudCockColdColourTo comeCopperCornerFour-corneredCorpseCoughTo countCourageCousinCowTo creepCrookedCrowCustomTo cut

To danceDancing

... pitejoyki.

... chummi m... ji m.

... gooro.

... d6no m.... diroo m.... loopoyki.... khutoyki.... umma.... phuttoi f.. krinoyki.... joh (sufixed).

... hoh toyki.... hoh m.... oont m.... shbng m.... boosh m.... gowil6.... toomer m.... harbm/... chbm m.... bidiriko m.... surnaif.... sf.

... tinyar m.... lamoy ki.... chiloo m.... niybr.... kbn kroch m.... shidalo.... rong m.... woyoyki.... 161oo rilf... shsti m.... chArshattl.... koonoo m.... koof.... kaloyki.... mishelai f... I ji, sah.**. go f

kansh boyki.... kb 0.... kin m.... ch61 m.... cherub toyki.

... nutidoyki.... nutf.


li

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh li 1880

Shina.

DangerousDarkDarknessDaughterDayMid-dayTo-dayDeafDeathTo deceiveDeceitfulDestituteDewTo dieDifferentDifficultDirtyDispositionTo divideDivorceTo doDogDoorDownDreamTo drinkDrumDryDust

EagleEarEarthThe earthEarthquakeEast (sunrise)EasyTo eatEclipseEdgeEggElbowElephantEmptyEnemyEnmityTo enterEnvyEqualTo make equalTo escape

kike m.kon m.sum m.birdi fbinyiall fjill b6yi m. (lit "it will be evident"),sAcho.koyki.grain m.shing m.hhnn6f.bakni fhusto m.poonshko.dishmun m.dishmuni f.Iroo bojoyki.gutt m.barib~r.yoopoyki.mhchoyki.


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bijetai.tiftung.tihtung n.di f.d6s m.trang soori, dizo.Acho.kooto.mAren fhulwoyki.jibgullo.licho.pIts m.miroyki.ylo.mhishkil.chekrito.hittoo m.samaroyki.tal&h m.toyki.shoo m.dur m.kiri.sAntcho m.pioyki.durrung m.shdko.Aidoo.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lii 1880

Skina. liiiEveningEverEverybodyEverythingEweExceptExpectationEye

FaceFamilyTo fallFarFat (subs.)Fat (adj.)FatherFather (as a fo

address).To be fatiguedFaultFearTo fearFeatherTo feedFemaleFigFightTo fightTo fillFingerTo finishFireFirstFishFlock (of birds)FlourFlowerFluteTo fly (as a bird)FollowingFootForForeheadTo forgetFortFoster-kindredFowlFoxFriendFriendshipFrom

rm of

shim fkhuss.bt6 mantj&.h6r djek.ejifore.chdkani fachi m.

msikh m.supooyAr.dijoyki.door.miftolo.mAlo m.bibo.

shbmoyki.aib m.bijetai jbijoyki.pirgoo f.inoyki.shntch.phig m.birgah m.kulli toyki.shuck toyki.agooij.phush toyki.

Ar m.poomooko.chimoo m.brin.ant.phtnerf.torooyi fthur doyki.guttdji.pd m.kAryoo.nilow.ambshoyki.k6t m.iinflo milo, &c.kerkAmbsh.loyni.shoogilo m.shooglyArfJoh (suffixed).


Ski'na. liii

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh liii 1880

Shina.

FrostFruitFullFur

shidaloo m.m6wd m.shuck.juttf

GardenGenerousGentlyTo getGirlTo giveTo goTo go outGoats (collectively)He-goatShe-goatWild goatGodGoldGoodGrapeGrassGreatGreenGriefTo grieveGunGunpowder

HailHairHalfHandRight handLeft handHandleHappinessHappyHardHareHatredHawkHeadHealthTo hearHeartThe heavensHeavyHenHerdHere

tsagoh m.hyooshilo.shbng.dog boyki.mIlaifdoyki.bojoyki.dbroo bojoyki.lutch.mooger m.aiy f.sherrah.Dabon.son.mishthn m., mishti fjutchf.kutch m.buddo.jUt nilo.gbm m.phidik boyki.thmik m.bilen.

aiyer.j Akinr/ftring, chik.hut f.dushino m.kuboo m.dono m.shiryar m.shbrykrkbro.ooshainyoo m.koos m.baiyonsh f.shish m.rihfit m.parejoyki.hyo m.aghai f.agooroo.sbntch kerkAmshf.d6n.Ani.


liv

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh liv 1880

Shina.

HighTo hit (as with

or a stone).HopeTo hopeHorseHorse shoeHotHouseHomeHowHow manyHow muchHumbleHungerHungryHundredTo huntHusband

IceIdleIfTo be ignorantIllTo be illIllnessInIndustriousInfantTo injure-Instead ofIron

JudgmentTo jumpJusticeTo join

KettledrumTo kickTo killKingKing's wifeKing's sonKing's daughterKneeTo kneelKnifeTo knowKnowledge

... itullo.a gun dijoyki.

... oomedf... oom'd toyki.... Ashpo m.... sirpo m.... tito.

gt.... go~t m.

... kyoh.

... kutchikuk.

... kutchAk.

... moro.

... ooyanArf

... ooyano.

... shul.

... duroo doyki.

... bAro.

... gumik m.... abi±to.... Akhain.... ni sinoyki.z.. rogoto.... rogoto boyki.. rogotyArf.

... 6roo, bul (suffxed).... gresto.... shiidar.... nooksa'n toyki.... dishero.... chimer m.

... ust6m m.

... prig doyki.

... insif.

... mishoyki.

... dAmul m.

... pachootyir doyki.... miroyki.... ra.... sone.... ghshpoor.... ri-i-di.... ktoo m.... kooti~shki baiyoyki.

khatAroo m., khatArf.... sinyoyki... suinyoyki m.


IV

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lv 1880

lvi Sh in a.LameLanguageLargeLateTo laughTo lie downLeadLeaf of a treeTo learnTo leaveLegTo let goLevelLieTo lay downLifeTo liftLight (subs.)Light (adj.)LightningLikeLineLipLittleA littleLiverLongTo look atTo loseLoveTo loveLow

To makeMaleManYoung manOld manMankindMareTo marryMarriageTo measureMeatMedicine

Melon (water)I (musk)

Mid-dayMid-nightMilkMist

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Ivi Ski'na.

kido.bish f.buddo.choot.haiyoyki.paroyki.ning m.pito.sichoyki.phutt toyki.patiloo m.phutt toyki.parlo.khult6 m.poyki.jilfhon toyki.sung m.laowko.bichsh Jparoloo.tsirf6ntifchon.apoo.yum m.jigo.chakoyki.naiyoyki.shool m.shooltoyki.lIAto.

toyki.biro m.man!ijo m.ch.kiir m.jero m.jUk.bAmf.ger toyki.gerf.toloyki.mos m.bilen.booer m.gon f.tring soori, dizo.tring riti.dit m.adoo m.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lvi 1880

Skina.

To mix ...MoonMonth ...Half month ...MoreMorning ...Moth ...MotherMother (as a form of

address).Mountain ...Mouse ...Mouth ...To move (trans.) ...To move (intrans.) ...Much ...So much ...Mud ...Mulberry ...Muscle ...Music ...

NakedNail (finger)NameNarrowNearNeckNephewNeverNewNieceNightNoNobodyNoiseNoneNorthNoseNothingNow

OfOldOnOwlOnlyOpenTo openOrTo order

mishoyki.yoon f.mAz m.putch m.moots.loshtiko, chel biji m.pronon m., prenoon pl.mAfAj 6.

tshish m.mooj faiyn'f.lung toyki.lung boyki.bod6.achik.toh m.maronch m.mooj m.hirip f

nunno.noro m.n6m m.irooto.kutch.shuck m.patch m.khussne.nowoo.di f.rAti.nen.koh nash.hillingf.nash.shimil m.ndto m.khuss, djeki nash,ten.

6 (suffxed).pronon.dj i.hoo m.giitcho.bito.toroyki, phuttung toyki,yi.bundish toyki.

14


Ivii

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lvii 1880

ShAna.

... doroo.

... Aji (suffixed).

PainTo be painedPalacePartridgePeachPearPerhapsPigeonPityPlaceTo placePlainPlayTo play (a game)To play (on an

ment).Pleasant tastingTo pleasePleasedTo be pleasedPleasurePloughPointTo praiseTo preparePrideTo produceTo promiseProperProudTo pullPunishmentTo push

QuarrelTo quarrelQueenQuickly

RainRamTo readReadyTo receiveTo recognizeTo reconcileRedRelation

instru-

shiln.shiloyki.riko m.kankalo m.chookandr m.pesh6 m.Aj i.kinoolifniraifdishfchoroyki.dAs.halibon n.halibon toyki.bushoyki.

ispow.sh~iriAroyki.shbrikr.shbroyoyki.shiraiyoon.hull m.chiroo m.siffut toyki.te~ydr toyki.badydr f.diloojoyki.kIt toyki.ch6l.muchAr.jdkiloyki.saza.tung toyki.

hilling f.kulloyki.s6niflaowko.

ajo in.karblo m.rayoyki.t~yar.layoyki.dushtoyki.yoopoyki.161i.iiskoon m.


OutOver

Iviii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lviii 1880

Ski na.

RelationshipTo rememberRemembranceTo returnRewardRiceRichRingRingletsRipeTo be ripeTo riseRiverRoadRockRoofRopeRottenRoundRoughTo run

SadSaddleSandSarcasmTo sayTo scatterTo search forTo seeSeedSelfTo sellTo sendSeparateTo separateServantShadowShameSharpSheep (collectively)Wild sheepShortShoulderTo shoutShutTo shutSideOn this sideOn that sideAlongside

?iskani f.hiyej6 toyki.hiyiji m.faroyki.goorin nt.bribn m.poyono.kickin.toroiyfpuckoto.puchoyki.6thoyki, hoon boyki.sin fpon m.giri ftesh fbilif.krido.bidiro.chichAro.hai toyki, ichoyki.

siphish.til6n m.sigelfchido m.bushoyki.shijoyki.adaroyki.pushoyki.bt.Aki, Ako.gatch doyki.chanoyki.chido.yilo toyki.shudder m.chij6t flush fttno.ejilM.oorin.kto.piow m.shogno toyki.turn.gunoyki.khingf.anoowAri.aiyoowdri,bil.


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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lix 1880

Sigh ... hishfSilent ... manooker, chook.Silk ... sikkimfSilver ... roop m.Sinew ... jowa m.To sing ... gai doyki.Singing ... gaifSister ... sahfTo sit ... baiyoyki.Skin ... chn m.Slave ... maristun m.Sleep ... nirfTo sleep ... soyki.Sloping ... besko.Slow ... abAto.Slowly ... choot, agooroo.Small ... cino.Smoke ... doom m.Smooth ... philiko.Snake ... jon m.Sneeze ... jaifSnow .. hin m.Soft m wo.Solid ... snro.Solstice ... hailSome ... pik.Somebody ... koh manjo.Something ... djekek.Son piitch m.To soothe ... shiloyki.Soul ... jfSound ... shongo m.South ... janoob m.Spade ... befSpeech ... mor m.Spoon ... kuppaiy fSpring ... bazono m.To stand ... tsukootoyki.Star ... tgroop1., tgr6 m.Stern ... doomongi.Stone ... but m.Storm ... tofn m.Straight ... sncho.Strength ... shut

I(shidoyki.To strike doyki.

(shong toyki.Strong ... sbatillo.Stupidity ... kum kiifSuitable yeshki.Summer MwAIo m.


lx Shina.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lx 1880

Skina.

Summer solstice ...To summon ...Sun ...Sweet ...Swift ...To swim ...Sword

Tail ...To take ...To take away ...To take hold ...To take up ...To teach ...To tear ...To tell ...That (relat.)Then ...There ...Therefore ...ThickThin ...To think ...ThirstThis one ...Those two ...Thought ...Throat ...To throw ...To throw away ...To throw downThumb ...Thunder ...Thus (this way) ...

,, (that way) ...Till ..Time ...Timid ...TinToToeTogether ...To-day ...To-morrow ...The day after to-morrowTongue ...Tooth ...Touch ...To touch ...TowardsTreacherous

wilo hallbl.ho toyki.soon.

Amoro.lBowko.thum doyki.kungerf.

pacho m.haroyki.nikiloyki.lamoyki.him toyki.sicharoyki.tser toyki.rayoyki.oh pl. rih.esoroo.Ali.anuss6 kdryoo.toloo.abrilo.sumb6 toy ki.waiyAlfnoo anoo.aiy beye.khaiy&l m.shoto m.phull toyki, wiyoyki.lipp toyki.naravioyki.Agooifting tong m.fde.aiyib6, aiy6.to, t6.ken/bijAto.kalai ft6 (suffixed).agooi fgutti.acho.loshtAki.loshti chiring.jip m.d6n m.

jookfjook toyki.khing, wire (sufixed).hulwoykik.


lxi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxi 1880

Shina.

TreeTruthTo tryTo turnTurning

tbm m.... soontch m.

siloyki.faroyki.

... fhAr.

UglyTo be unable ...Uncle (father's brother)Uncle (mother's brother)UnderUnlessUpright

ValleyVein ...Very ...Very well ...Village ...Vine ...VoiceVulture ...

Wall ...Walnut ...Water ...Water-millWeak ...Weakness ...To weepWest (sunset) ...Wet ...What ...Wheat ...When (interrog.) ...When (relat.) ...Where (interrog.) ...Which ...WhipWhite ...Who (interrog.) ...Why (interrog.)Wide ...WidowWidower.Wife ...Wind ...WindowWineWingWinter ...

kutcho.diboyki.mil1o.mowl.kiri (sufxed).ore.tsuck.

gah m., butzelf.n~r fb6d6.shoh, mishtin.het, giromf.goorbi fmasho m.koowinroo m.

khit m.acho m.woi m.yiurfashAto.ashAto m.royki.boor beyiajo.djek.goom.kfir.kir&k6ni.koh.

shaiyo.koh.keh.shilo.

m. (lit. " it will be down"),

gyoos.grenf6sh fdartfmo m.putchili f.y6 no.


lxii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxii 1880

Sit ma. lxiiiWinter solsticeWise ...WishTo wish ...With ...Within ...Wolf ...Woman ...Old woman ...Young moman ...Wood ...Wool ...Wool (pushm)Work ...To work ...The worldTo woundTo write ...

Year ...YellowYes ...Yesterday ...The day before yester-

day.

shini hall6l.dni.ruck m.ruck toyki.sati (sufxed).mujjah.shin.chaifjertfchbmhtkir.jhik m.juttfbiphoorfkbm m.kbm toyki.diniytf/zukum doyki.likoyki.

ewe10.halijo.gwA.bulli.ichi.


Ski'na. lxiii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxiii 1880

Skina.

Numerals.

ek.doo.ch6.chir.poin.shA.sut.Atsh.now.daiy.ekaiy.baiy.tchoin.tchowndaiy.punzaiy.

1617x81920

21

30

40

506o708o90

100

1000

shoin.sutain.Ashtain.kinibt.bi gah ek.bi gah daiy.doo bf.doo bi gah daiy.ch6 bt.ch6 bi gah daiy.char bt.chAr bi gah daiy.shul.sins.


I

2

3456789

10

I1

12

131415

lxiv

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxiv 1880

APPENDIX C.

CHILISS.

Spoken in the Indus Valley.

DECLENSIONS.

THE NOUN.Singular. Plural.

Nom. a house g6t houses. . g6td.Gen. of a house . g6tin of houses g6tan,Dat. to a house . gAt too to houses g6tan.Acc. a house g6t houses . g6t6.Abl. from a house g6t hund6 from houses g6tan hund6.

PRONOUNS.

PERSONAL.

NOM. GEN. DAT. Acc. ABLATIVE.I mi min min min min hund6.thou too ten ti ti tt hund6.he, she or it . . n ashin ashi ashi ashi hund6.We. beh az3n azon azon azon hund6.Vou tis tsin tson tson tson hund6.They . . in inwin iyon iyon iyon hund6.

THE VERB.

Conjugation of the verb " To STRIKE."

ACTIVE VOICE.

INFINITIVE MOOD.Present. Future.

to strike . kot6i I about to strike kotin hando

Past.to have struck. . kotan aso.

I

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxv 1880

Chiliss.

PARTICIPLES.Present. Future.

striking kotin being about to strike

Past.having struck

SUPINES.

meet to strike kotan owzinto I must strike

Singular.

INDICATIVE MOOD.

Present.

kot~n hoshato.

kot6.

. kotan tho.

Plural.

I am striking

thou art striking

he, she, it is striking

. tho (n.)

S thi (f.). o~ to( .

we are striking

you are striking

they are striking

Imperfect.

I was striking .(m) we were strikingI wa stikin ~ .kot~n asi (f.)Skotin aso (in.)

thou wast striking . otn asi (f) you were striking

he, she, it was striking n aso (i.) they were strikingktnasi (f.)

Pluperfect.

I had struck .m k oi.) we had struckI hadstruk koiasi(f.)thou hadst struck . i o (m.) you had struck

he, she, it had struck ot6aso (m.) they had strucktkotiasi (f.)

Singular.Perfect.

. .kotinth6.

. .kotinth6.

. .kotAnth6.

. .kotAnas6.

. kotinas6.

. . kotAnas6.

. . kotbas6.

. .kotbas6.

. .kot6as6.

Plural.

I struck

thou struckest

he, she, it struck

(kot6 (in.). kot (f.)

Skott(f.)kot6 (in.)

koi(f.)I Prater

I have struck .. )

thou hast struck kotets6 (n.)

he, she, it has struck . (m.)

I will strike

thou wilt strike

he, she, it will strike

we struck

you struck

they struck

ite.

we have struck

you have struck

they have struck

Future.

Skot6shatho (.) we will strikekot6shethi (f.)

. kot6shethi (f.) you will strike.

kot6shatho (m.) they will strike

(kot6 (in.). ko (f.)

Skot6 (m.)* koti (f.)

Skot6 (in.)* kotti(f.)

(kotets6 (in.)* kotets6 (f.)* kotets6 (m.)

kotets6 (in.)

. kotets6 (f.)

. .kotisheth6.

. .kot6sheth6.

. .kot6sheth6.


lxvi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxvi 1880

Chiliss.

IMPERATIVE MOOD.

strike thou .let him, her, it strike

kot6.kotant6

strike you .let them strike

CONDITIONAL MOOD.

The conditional mood is formed by adding gini " why " to theindicative mood in all its forms, as:

I may be striking . . kotIntho gin6.I may have been striking kotinaso gind.

PASSIVE VOICE.

INFINITIVE MOOD.Future.

kotezin to be about to be kotezan hando..I struck.I

to have been struck

Present.

being struck

having been struck

meet to be struckmust be struck

Singular.

Past.

PARTICIPLES.

. kotezin asoo.

Future.

kotezin being about to be koteznhoshato.koea I struck.koenhsa.

Past.* . kotyin.

SUPINES.

. .kotezan owzintho.

. . . kotez59 tho.

INDICATIVE MOOD.

Present.Plural.

kotezantho (m.)I am being struck .kotezainthi (f.)

thou art being struck kotezntho (i.)qkotezainthi (f.)

He, she, it is being kotezantho (m.)struck. kotezainthi (f.)

(oe int4(.)we are being struck kotezainthi (f.)i koteza (ini(.)

you are being struck o)thf kotezainthi (n.)

they are being struck kotezAinth6 (m.)tkotezainthia (f.)

Singula

I was being struck

thou wast being struck

he, she, it was being(struck.

Imperfect.Plural.

kotezi aso (i.) we were being struck kotezins6 (m.)kotezainpsi (f I kotez~t)si ()kotezdn aso (m.) you were being struck ad (mkotezainpsi (f.) you kotez~nasi (f.kotezaq aso (in.) they were being struck ~ kotezi.s6 (m.)kotezan si (f.) kotez6nasiA (f.)

Pluperfect.

I had been struck kotezaso (.)jkotezasi (f.)thou hadst been struck kotezaso (m.)

~kotezasi (f.)he, she, it had been kotezaso (m)

struck. kotezasi (f.)

we had .been struck kotez~s6 (m.)kotezasii (f).you had been struck kotezas6 (f.)

they had been struck kotezis6 (m.)t kotezasia (f.)


lxvii

kotyah.kotyin.

Present.

to be struck

r.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxvii 1880

lxviii Chiliss.

Singular.

I was struck

thou wast struck

he, she, it was struck

Perfect.

PlSkotezo (m.) we were struck* .kotizi (f.)w

. kotz (m.) you were struck

kotezo (m.). kotiz (f.) they were struck

ural.Skotez6 (in.)*kotezii (f.)~kotez6 (m.)*koteziA (f.)

hotezi (m.).kotezii ( f.)

Preterite.

I have been struck kot6Anso (in.) we have been struck. i 6-Arso (m.)kot6nasi (f.) ko64asi (f)thou hast been struck kot-Anso ) you have been struck soi.)(kot6-4nasi (f.) yo aebe tukkot6-6nasi (f.)he, she, it has been struck kotni ) they have been struck ikot6-6nsi (.)

Future.

I shall be struck kotezshatho (m.) we shall be struck1.kotez6shethi (f.)thou shalt be struck kotezshatho (i). you shall be struckkotez~shethi (f.)he, she, it shall be kotezishatho (m.) they shall be struck

struck kotezOshethi D.)

IMPERATIVE MOOD.

kotez6sheth4.

kotezdsheth4.

kotez6shethg.

be thou strucklet him or her be struck

. kotii. be ye struck. kotionth6. let them be struck

THE CONDITIONAL MOOD.

The conditional mood is formed as in the active by adding gini tothe indicative in all its forms.

Portions of the defective verb " To BE."

INDICATIVE MOOD.

Present.

I am

thou art

he, she, it is

Singular.

Stho (in.)

* ~ thi( V.)tho (m.). . . thi ( f.)

.th (f.)m

Plural.

we are

you are

they are

(th6 i.

Sthii.f.

the (m.thii (f.)

Past.

I was .

thou wast

he, she, it was

aso (m.)* asi (f.)( aso (m.)

asi (f.)( aso (m.). asi (f.)

we were

you were

they were.

as4 (m.). . asii (f.)

as6 (m.). asii (f.)

( as (in.). . . asia (f.)


. kotiAn.. kotianth4.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxviii 1880

Chiliss.


INFINITIVE Mood.

to become .Present.

. han.

to have become

Present.becoming hoin.

having become

Future.to be about to become

Past.

. . h6n aso.

PARTICIPLES.

Future.being about to become

Past.

. . h5n

SUPINE.meet to become . owzintho.

INDICATIVE MOOD.

Present.

I am becoming . honthi (f.)

S hointho (m.)thou art becoming .honthi (f.)hoantho (m.)he, she, it is becoming hointhi (mf.)

we are becoming

you are becoming

they are becoming

* hoAnth6 (m.). hohnthik (f.)

hohnth6 (m.).hointhii (f.)

hohnth4 (m.).hointhii ( f.)

Imperfect.

I was becoming . hohnasi ((7)

thou wast becoming . ( )

he, she, it was becom- hohnaso (m.)ing . . . . hoAnasi (f.)

I became .

thou becamest

he, she, it became

h6ndo (m.)handi (f.)hando (m.)

. handi (f.)

I have become . hnth (.)

thou hast become h6ntho (f.)

hintho (m.)he, she, it has become hinthi (f.)

we became

you became

they became

Preteri te.

we have become

you have become

they have become

(hoinas6 (in.)we were becoming . honasi (f.)

you were becoming hohnasi (m)

they were becoming . hohnas4 (m.)hoinasia (f.)

. handdas4.

. hdndbas4.

. h6ndgas6.

handg (m.). hiind6 (f.)

hand6 (m.). hfind6 (f.)

h6nth6 (m.)Sh6nthi (f)

h6nth6 (m.). h6nthii (f.)

(h6nth4 (m.).h6nthii ( f)


han hando.

hanshatho.

Pluperfect.

I had become . h~ndoaso (i.) we had become.

thou hadst become . ha o (m.) you had become

abecome shndoaso (i.) they had becomehe, she, it hadb

Perfect.

lxix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxix 1880

lxx CA iliss.

I shall become

thou shalt become

he, she, it shall become

become thou .let him, her, it become

Future.

hoshatho (i.) we shall becomehoshathi (f.)hoshatho (i.) you shall becomehoshathi (fs)hoshathi (m. they shall become

IMPERATIVE MOOD.

. han. become ye. hinth6. let them become

. hoshathd.

. hoshath6.

. hoshath6.

hoon.hanth6.

CONDITIONAL MOOD.

The conditional mood is formed by adding gine' to all forms of theindicative mood.


1xx Chdi*ss.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxx 1880

Chiliss.

AfterAllAlwaysAngry.To be angryArmTo arriveTo askBackBadTo beTo becomeBeforeTo begin

BellyBetweenBirdBlackBlueBodyBoneBoyBraveBreadTo breakBridgeTo bringBrotherTo buyBy

To callCheekCleanColdTo comeTo countTo cut

DarknessDaughterDayTo-dayDeathTo deceive

VOCABULARY.

. putyon

. bitd.

. mhidim.

. rosb.*

. rosh han.. bikwi pl., bikwiy6f* ch 15n.. pitsoin.. dowpl., dow6 m.. ltcho m., liichif. hen.. han.. muthko.. shihroo ken.

dhrpl., dhirdf.. mfize (sufxed).. ming m.. kishihn m., kishin f.. nilo m., nili f.. soorut pl., soorut6f.

hdl., bdd m.leko m.

. hikooro m., hikoorif.

. g6 li f.

. sharon.. seyo.

.. yan.S j... ginan.

. hund6 (sufxed).

Slikan.. koki pl., kookiydf

sAf.. too m., tooif.. y6n.

koln.k6n.

tumaiyf.dhif.dis m.az.merg m.bhIl6n.

* Many adjectives are the same in both genders.


lxxi

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'XXII CA iliss.To dieDifficultDirtyTo doDogDonkeyDoorTo drinkDry

EarEmptyEveningEye

FaceTo fallFarFatherFearTo fearTo fightFingerTo finishFireFirstFlowerTo followFootForForeheadFortFourthFromFull

GirlTo giveTo goGoats (collectively)He-goatGoldGoodGreatGreen

HairHalfHandHappyHard

miron.sukt.palit.karain ; kyan m., kent.k-htsutro m.khur m.der m.po-on.shishelo m., shishelif.

kAn pl., kunn6 m.tish.neshon m.ich6 pl., ech6f.

mbo Pl., mu'O m.dizan.door.mhilo m.bihilf.bihan.kulli ken.hingooi pl., hingooydf.tamAm kyap.nar m.mootoh.phhindo m.putyan kyo.khrpl., kbre m.kiryah (suixed).tilo pl., t1l6 M.kila m.chron.hund6 (suffixed).panse'lo m., pausAli f.

leki f.dy6i.bazon.bukker.tsatilo n.swan m.shooto; mitoo m., shootif.gon m., genzargoon.

bil pl., baild m.^do m., 'dif.hi't pfl., hAte' m.khish.hooro m., koorif.


lxxii Chi'liss.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxii 1880

Chiliss.

To haveHeadTo hearHeartHereHorseHotHouseHusband

InIron

To join

To killKingTo know

To laughTo learnTo leaveLegLifeLight (subs.)LightningLong

To makeManYoung manOld manMareMilkMoonMonthMorningMotherMountainMouthMudNearNeckNewNightNoNoseNow

To obeyOldOnceTo order

... tsain.... shish fl.,' shish6 m.... shai.... nyoopl., ndwd m.

. ngekd.gho m.

... gurm.

... g6t m.

... biryo m.

... kn (suffixed).... tsimer m.

... lyoo kyan.

... mir6n.... riz m.... purzon.

... hAse ken.

... sechen.

... phutyon.... zang pl., zung f.... sAf.... chiflo m.

bitchesh m.... jingo m., jingif.

... sund6n.... mAsh m.... tswor m.... zaro m.... ghoi f... chir m.... tsinf.... mown pl., mih m.... okht6 m.... mhli .... kn m.... ain pl., ainyd f.... tsitsel m.... kuts.... shakpl., sha'k6 m.... n5 m., naif.... r lf.... neh.... nat6r pl., natar6 m.... hiiwin.

... chetalyan.

... pooran m., pooren f

... ek hesh.

... hookum dyan.K


lxxiii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxiii 1880

Ch zliss.

PerhapsTo promiseTo pull

RainTo receiveRedTo returnTo riseRiverRoadTo run

SandTo saySecondTo seeTo sellTo sendTo separateShadowSheepShortSilverSisterSleepTo sleepSlowSmallSnowSoftSonStarStoneTo strikeSunSweet

To takeTo teachThenThereTo thinkThirdThriceTo throwThunderToToeTo-morrowTongue

owzAnto.wdid ken.jity6n.

ajo m.chdlan.lilo M., lili f.patey6n.-htyan.sin fpn knmdd6 ken.

sigil.manan.doyan.pashan ret6n.mhlarn.chehan.tseleran.tseyd fmindhul m.kitan m., kiten f.roop m.bihanfnishf.nish ken.iingooro m., ungoorif.leko m., lekifhyoon m.kitholo m., kholifpooch m.tAr m.bit m.kot6n.soorif.zino m., zInif

dohon.pdshyon.alon kyo-n.Algek6.fiker ky6n.choy5n.chihesh.gyan.tundr m.too M., tif., te pl. (sufxed)hingooi pl., hingooy6f.rdli.zib pl., zibe'f.


lxxiv

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxiv 1880

Chi/iss. lxxvToothTreeTwice

WaterTo weepWetWhatWhen (interrog.)Where (interrog.)WhiteWho (interrog.)Why (interrog.)WifeWindWineTo wishWithWomanOld womanYoung womanWoodTo wound

YearYellowYesYesterday

din pl., dun6 m.

gyoof.doo hesh.

woy m.ran.bilze'lo m., bilz61iJ.gi.kull.g0l6 .punaro m., punarl f.kon.gin6.geryoon fosh f.mon m.hyoo h6n.mulgiri (suffixed).geryoon f.zdrif.pighul fsoo M.j6bul ky6n.

LAl m.pilo mn., pili f.

An.biyAli.


lxxyCh(1i'ss.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxv 1880

xxvi Chiliss.

i ek.2 doo.3 cha.4 ch6r.5 phns.6 shoh.7 sat.8 At.9 now.

io dush.Ii aiyash.12 aoowish.

13 chash.14 ts6ndush.15 punjish.

Numerals.

I6 showsh.17 sltish.i8 itash.

19 unbish.20 bish.2 1 bish-oo-ek.30 bish-oo-dush.4o doobish.50 doobish-oo-dush.6o chobish.70 chobish-oo-dush.8o chbrbish.90 charbish-oo-dush.

100 shul.iooo zir.


xxvi Chiliss.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxvi 1880

APPENDIX D.

TORWALAK.

The language spoken in Torwdl in the Swat Valley.

DECLENSIONS.

THE NOUN.Singular.

Nom. a womanGen. of a womanDat to a womanAcc. a womanAbl. from a woman

Nom. a houseGen. of a houseDat. to a houseAcc. a house .Abl. from a house

cht.cht-si.cht-k6.cht.chi-mA.

shir.shir-si.shir-wi.shir.shir-i.

womenof womento womenwomen .from women

houses .of houses.to houses.houses .from houses

Plural.cht.cht-i-si.chi-A-g6.cht.cht-a-ma.

shir.shir-i-si.shir-i-wi.shir.shir-i.

PERSONAL PRONOUNS.Nom. GEN.

I . . . . . AThou tooh

hehHe, she or it .tiyahWe . . mah

You . . toh(iyah

They .. tiyah

michiissahtissahmunti~niyisahtiyisah

DAT. Acc.mig6t6g6essk6tessk6mog6tog6iyAk6tiyAk6

maitaiesstessmahtohiyintlyian

ABL.Mimi.tai-mi.ez-mi.tez-mi.mo-mi.to-mi.iyah-mi.tiyah-mA.

N. B.-There are no distinctions of gender. The two forms of the 3rd person singular and plural areempldyed according to whether the person or object is " near " or " remote."

VERBS.

Conjugation of the verb "To STRIKE."

ACTIVE VOICE.INFINITIVE MOOD.

Present.

to strike .Future.

kidoosa. about to strike . . kid bidooi.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxvii 1880

Torwdldk.

Past.

to have struck . kidoosi ishoo.

PARTICIPLES.

Present.

striking .

having struck

on striking .from or by striking

Future.

kiddoot. | being about to strike

Past.

kidoosA hoo.

. kidig&

GERUNDS..kddoojet

.. kiLdoomg.

INDICATIVE MOOD.

Each tense has only two forms, viz.,which are the same in all persons.

masculine and feminine,

Present.

kaidoo (m.)kiidiidji (f.)

Imperfect.kidoosishoo (m.)kiidsishi (f.)

Singular.

2. kixd.3. kd6.

Pluperfect.kidooshoo (m.)kiidishi (f.)

Perfect.kidoo (m.)kidi (f.)

IMPERATIVE MOOD.

CONDITIONAL MOOD.

Prcsterite.kidel (m.)kiidil (f.)

Future.

kidnin (m.)kiidnia- (f.)

Plural.2. kidi.3. kidd.

The conditional mood is formed by adding kyak " perhaps " to theindicative mood in all its forms, as:

I may be striking . .kiLiddoo kyah.

PASSIVE VOICE.

The passive is formed by the usego," as:

to be struck . kidig6 bajoosi |

of the auxiliary verb bajoosa " to

I am being struck . kidi bajAdoo.


lxxviii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxviii 1880

Torwdldk.

To be ableAbuseTo abuseAccustomedAcidActiveAfterAgainAirAlertAllAlongsideAlthoughAlwaysAndAngerAngry *To be angryTo answerAntAnxietyAnxiousApartAppleApricotArmTo arriveArrowTo askAssAunt (father's sister)Aunt (mother's sisterAutumnAvalancheAwayAxe

BackBadBarleyBasketTo beBeenBearBeard

VOCABULARY.

... hida h6si.

... gAL1

... gil dyoosi.

... Aded.

... chbk m., chikf... tulkh.... pdsh.... bi.... hiIA. m.... h tj A m., h iij 6/f... bcd.... kyun.... Agirki.... herdi.... 0-ow.

joshilf... josh.... josh kow6sA.... jiiwAb dyoos.

... Ip61l/

... piger m.

... fikerdAr.

... wek.

... bebai f... Ashai f... b6kin f.... Ab6si.... kAn m.... khjoosA.... god6 m., ged/f... pAbt f.

)... mishof... shet m.... himil m.... choh.... tinger m.

... dIk m.-. Ish m., 14j f

... yo m .cido m.

... h6sA.jamiing m.

... oosh m., ishf.

... df.

* Many adjectives are the same in both genders.


lxxix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxix 1880

lxxx Torw~ldk.To beatBeautifulBecauseTo becomeBeforeTo beginBehindBellyBetween (near)Between (remote)BirdBitterBlackBlindBloodTo blowBlueBluntBodyBoneTo be bornBowBoyBrainBrassBraveBreadTo breakBreathBrideBridegroomBridleBridgeTo bringBroad-To be brokenBrotherBullBulletButButterflyBy

To callCamelCharmCheekChinCircleCleanClothes

kidoosA.shijo m., shij6f.isikydh.h6sd.moonsh (suffixed).shairoo kisd.p.sh (suffixed).d6f.mimi.maimo.puchin ftid m., tidfkishun m., kishen fun m., Anfjed fpsgoosA.nil.book.soorut m.hAr m.jyoost.birdun m.po m.

mim fjitfhtikoo m., hiiki f.gil f.por 6si.shish fbamundirfbamundoor m.mulunde m.seh f.anoosd.bizin m., bizinfpooroosi.bah m.gb m.g6 li m.mid6.puttung m.mi (suffixed).

chAt k6si.Md m., iidfteyis fboghil m.hgelfcheshf.shijoo m., shiji f.bishut m.


lxxx Torwdli'k.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxx 1880

Torwdldk. lxxxiCloudCockCold (subs.)Cold (adj.)ColourTo comeCopperCornerCorpseCoughTo countCountryCourageCowTo creepCrookedCrowCustom

DaggerTo danceDancingDangerousDarknessDaughterDawnDayMid-dayTo-dayDeafDeathDeceitTo deceiveDestituteDewTo dieDifficultDirtyTo dismountTo doDogDoorDownDreamTo drinkDrumDry

EarEarthEarthquake

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kin m.sung m.boomel m.


L

Torwdlik. lxxxi

Ag n.kigoo m.shidul m.shidaboo m., shidaihi frang m.yosi.

yms.timbA m.giid m.zinas m.kin m.16koosiwuttun m.hikoo m.gftitishoosi.kol m., kelf.kdgh m.dustoor m.

choo m.nar k6si.nar m.kiterndk.inchik f.doo flobyAt m.di fbaddshkAr m.ayidi.boo m., biifmerg m.chul m.bader6si.hwah.pullus m.maiyoosi.mhishkil.Anato61 m., Anitel/

w A.

kisA.

khjoo m., kijifderwAz m.11doot.sen f.poosA.dunduk m.shdgil.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxxi 1880

lxxxii Torwdldk.EastEasyTo eatEclipseEdgeEggElbowEmptyEnemyTo enterEnvyEqualEquinoxEveningEverEverybodyEverythingEweEye

To fallFamilyFarFat (subs.)Fat (adj.)FatherFaultFearFeatherFemaleFightTo findFingerTo finishFireFirstFishFlowerFluteTo fly (as a bird)FollowingFootForTo forgetForgetfulnessFortFoxFriendFriendshipFromFrost

mushshrikhsoogAh m., siighfkowoosi.tundergyit m.tin fAn m.tihftoosh.dshmun m.tshoosd.ghumiz m.birAber.hmAil m.nyishm m.kyeh.bild mish.bMd siz.

Ashi f.

1Mr bajoosS.gun m.doo.mihf.bir m., brf.bip m.ep/fbid f.pet m.cht f.dik m.sai kisA.angiftomim kbsk.ungAh m.moonshmAj m.pushoo m.bish f.shijoosi.pish.koo m.kyah (suffixed).Amishoosi.Amosh m.kila m.poosh m., pish f.d6s m.dostif.Ami (suffxed).kilkiil6f


lxxxii Torwdlik.

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxxii 1880

Torwdldk.

FruitFull

GardenGenerousGirlTo giveTo goTo go outHe-goatShe-goatGoldGoodGrapeGrassGratitudeGreatGreenTo grieveGunGunpowder

HailHairHalfHandRight handLeft handHandleHappinessHappyHardHareHatredHeadHealthTo hearHeartHeatThe heavensHeavyHenHerdHereHighHopeHorseHotHouseHowHow many

... mew& m.... poonil.

... bigh m.

... hikoo m., hakif... serInf.... dyoosA.... bajoosA.... big6 nikoosi.... birit m.... chelf.... liirzer m.... ghargh.... dish m.... gA m.... shkir m.... gun m., genf.... pihil.... zachoosA.... toobook m.... diroo m.

... mekf

... b l n.... ur.... hAt m.... shbun hAt m.... Abun hAt m.... dun m.... khAdtf... khijsh m., kheshf... koo m., kiij... hoost m.... boghiz m.... shah m.... kairut m.... bijoosi.... hiif

germif... azmin m.... oogoo m., igiif... kagtf... gun: gullah m.... met.... ootil M., ootilf... oometf... gho m.... gurm.... shirf... kyul, kIl.... kid6.


lxxxiii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxxiii 1880

Torwdldk.

How muchHumbleHungerHungryHusband

IceIdleIfIllnessInIndustriousInfantIron

To kickTo killKingKneeKnifeTo knowKnowledge

LameLandLanguageTo laughLeadTo learnTo leaveLegTo let goLieLifeLight (subs.)Light (adj.)LightningLipA littleLiverLongTo look atLoveTo loveLow

MaidMaleManYoung manOld man

kidit gen.hii ghirib.bash m.bishowhoo m., bishaihif.b6.m.

osh m.naraz.Akhir.nijartyih m.konhm (prefixed).kumader m., kumgdrflit.chimoh m.

pain dyoosi.mowoosA.pidshih m.kard m.chigoo m., kerahfjAnoosi.hooji m.

kad m., kiidfdarin f.bit m.hisoosd.sigah m.chdjoosd.chowoosd.jung m.ch6sd.lobo m.sA m.loj m.oopar m., ipr/fbijmot m.dad m.ashir.jag6 m.jik m., jikfpushoosi.yar m.d6sti k6sd.chit m., chitt

butkooma fnarind m.mesh m.zawAn m.derg m.


lxxxiv

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxxiv 1880

MankindMareMeatMedicineMid-dayMid-nightMilkMistMoonNew moonFull moonMonthMorningMotherMountainMouseMouthTo move (trans.)MuchSo muchThis muchMudMulberryMusic

Nail (finger)NameNarrowNearNeckNephewNeverNewNieceNightNoNobodyNorthNoseNothingNow

OfOldOnOpenTo openOrTo orderOutTo overthrow

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Torwdldk. lxxxV

mAsh.gh6 fmi.s m.ddwah m.badilshkAr m.urjAt m.cha f.dcr m.ydin m.nem fpin fmah m.jut m.yd fchai m.moosh m.6n m.pergoosa.cher.essum.mussum.bj m.toot m.dunduk-o-btshi m. (literally "drum and

flute").nak m.nAm m.chan m., chinjfnyun.chaiyon n.bowoosh m.hecherinah.num.beyish fjat m.hA.nikAmnah.ktb m.nit m.nokoynah.mir6.

i-si (suffixed).IUjing.jet (sufixed).baiyel.ol6sA.yah.bundoosS.baiyim (prefixed).jijoosA.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxxv 1880

lxxxvi Torwdidk.

PeachPearPerhapsPigeonPityPlacePlayTo play (a game)To pleasePleasedTo be pleasedPloughPointTo pourPraisePrideTo produceTo promiseProudTo pull

QuarrelQuarterQueen

RainRainbowRamReadyTo receiveRedRelationRelationshipTo rememberRemembranceTo returnRiceRichTo riseRiverRoadRoofRopeRoughRoundTo run

SadSaddleSand

A m.t6ngoo m.kyah.nilgol6hidej f.pdt m.nerer m.noroosi.khtishoosi.khuij A.khdjah h6si.h61 m.pid f.taloosd.sipad m.loyichir m.hida h6sI.wai kbsA.loyi.jigilooss.

lit m.chhdeh.khoonzah f

Agr m.inhiln m.midhIl m.tiah.powooss.lohoor m., lihirfdoomsah m.kimwal m.yadoosi.y~t m.p~dg6 boosi.tun6l m.ishtamun.iishoosl.nid m.

pan m.tel fkeh fzigh.koror m., kereri.dain dyoosA.

ghumjun m., ghumjenfkiti f.sigul m.


lxxxvi Torwdlik.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxxvi 1880

Torwdldk.

To sayTo search forTo seeSeedSelfTo sellTo sendTo separateServantShadowShameSharpSheepShortShoulderTo shoutShutTo shutSideOn this sideOn that sideAlongsideSighSilentSilverTo singSingingSisterTo sitSkillSkinSlaveSleepTo sleepSlopingSlowSmallSmokeSmoothSnakeSneezeSnowSoftSolsticeSomebodySomethingSonSorrowSoundSouthSpoon

bAnoosi.birdroosi.boo-oosA.bij ftunoo.biginoosi.pyoosS.jhda k6si.noker m.chojol m.sherm m.tin.bogho m.kurrun m., keren f.k-n m.chigan gAloosl.d61.gunoosA.bdrish fmedish.edish.kyun.hums6s m.ghuld.oozelzer m.git dyoosi.git/fshoo fbaiyoosi.pol m.chum m.gholum m.nin f.nin bajoosA.barish.sot M., s6tf.lid m., lidf

dimifpishul m., pishelf.jAn m.tinyoo m.him m.kumul m., kemelf.kirf.kim.kuchis.phij m.ghiim M.Awas m.nilow m.deh f.


lxxxvii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxxvii 1880

Torwdldk.

SpringTo standStarStoneStormStraightStrengthStrongStupiditySummerSunSweetSwiftTo swimSword

Tail ...To take ...To take away ...To take upTo teach ...To tell ...That one ...Then ...ThereTherefore ...Thick ...ThinThirst ...Thirsty ...ThisThought ...Throat ...To throw ...To throw down ...Thumb ...ThunderThus ...TillTimeTimid ...ToToeTogether ...To-morrow ...The day after to-morrowTongueTooth ...Touch ...To touch ...Towards

limid m.gushoosd.neyoosA.Aichoosl.choojoosS.Iht k6sA.pthgah.tetchek.tel.tisikyah.bar m., bbrfjoobAl m., joobelftish ftishowhoo m., tishaihifAgah.khyAl m.shing m.taloosi.lI taloosi.angt m.gedus m.mechel6.ti.chek fbild.wA, ti, ki, g6 (sufxed).Angi fepot.boldi.chothgdi.jib m.din m.Awoo m.miloosd.dishah (suffixed).


basin m.shoosd.

tih m.bid m.tofin m.shoosh m., shishbftigut m.zaror.bekoo m.busha^ m.st/

mid.tulikh.limbsd.terbel f

lxxxviii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxxviii 1880

Torwdldk.

... tim m.

... sAj m .

Ugly ...Uncle (father's brother)Uncle (mother's brother)Under ...Unless ...UpUpright

Valley ...VeryVery well ...Village ...

WallWaterWeakWeaknessWeddingWeekTo weep

VestWetWhatWheatWhen (interrog.)When (relat.)WhenceWhere (interrog.)WhichWhiteWhipWho (interrog.)WhyWidowWidowerWifeWindWindowWinterWiseWishTo wishWithWithoutWomanOld womanWood

osho m., eshif.peji m.mam m.ten (suffixed).bigbr.ootel.shoosh m., shishf.

koo m.cher.ghara.gAim m.

hair in.00 m.kumzor in., kemzer f.kumzortyah m.bbA.satuhid fjingoosd.mugrib f6j M., Ajf

Iah.gomoo m.k6.tetchek.kedah.ket.kimi.oojul M., oojelfkorodah m.kAm.kesk6.jem f.jon m.chi fbalai ftumboo m.himin m.dinah.rezah m.rezah k6si.sIt (suffixed).b6.chi fdlg fshellah m.

if


TreeTruth

lxxxix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh lxxxix 1880

xc Torwdlctk.Wool ...Work ...To work ...To write ...

Year ...Yellow ...Yes ...YesterdayThe day before yester-

day.


pdm m.kAm m.kAm kbsA.ligoos9.

kIl m.chinooa-An.chiddigdi.ejfgdi.

n., chend f.

Torwdlik.xc

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xc 1880

Torwdldk.

Numerals. Ordinals.

i ek. First ... moonsh.2 doo. Second ... pish.3 chA. Third ... tlooi.4 choh. Fourth ... chotum.5 pin. Fifth ... pinjum.6 shoh. Sixth showum.7 sit.8 It.9 nom. Once ... ekgonah.

io dush. Twice ... doogonah.ii Igish. Thrice ... chigonah.12 doowish.13 chesh.14 chettish.15 pungsh.16 sh6sh.17 sAtish.18 Atish.19 unbish.20 bish.21 ek-o-bish.30 dush-o-bish.40 doo bish.

50 dush-o-doo bish.6o chibish.7o dush-o-chibish.8o choh bish.go dush-o-choh bish.oo soh.

iooo zer.


xci

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xci 1880

APPENDIX E.

BUSHKARIK.

Singular.a womanof a womanto a womana womanwith a womanfrom a womanby a womanfor a woman

the upper part of the Swat and PunjkorahValleys.

DECLENSIONS.

THE NOUN.

. is. women

. is-en. of women. is-kah. to women. is. women

is-sah. with womenis-mah. from women

. is-rah. by womenisen-ker. for women

PERSONAL PRONOUNS.

GEN. DAT. Acc.

I intrans. ) yahtrans. Syeh

thou tooh

he, or it . i (n.)At~ tn(r.)

s utten (n.sheor it tutten(r.we mahyou tah

the um (n.)hey . .turn (r.)

MAn (f.)m mek pfchAn (in.)chen (f.) take

mai mai-sah, &c., men-ker.

tai tai-sah, &c., chen-ker., i sk6 (n.) a'sen (n.)asan tak r)tie h. s-sah, &c., Asen-ker.

usse I r (n.)tussen(r.) as in the masculinemop mik6 mah mA-sah, &c., men-kerton tk6 tah th-sah, &c. ton-ker.Ason (n.) Amk6 (n.) Am (n.)tison (r.) timk6(r.) tim(r.) A-a,&. snkr

n. and r. signify near and remote.


The language spoken in

Now.Gen.Dat.A cc.Abl.

Plural.

. ishln.

. ishl-kah.. isij.

isl-simin.

. ishl-mah.. ishl-rah.. isalen-ker.

Nom. ABLATIVE.

.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xcii 1880

Bushkarik. xciii

THE VERB.

Conjugation of the verb "To COME."

INFINITIVE MOOD.

to come .resen. ydgin. to have come Past. y&ghshoo.

PARTICIPLES.

coming. yfgri. | having come .y~t.

GERUNDS.

from coming yknder. I in coming . y&g&n maiy.

SUPINE.

must come yigtoo.

INDICATIVE MOOD.

Each tense has only two forms, viz.: masculine and feminine,which are the same in all persons.

Present. Perfect.

I am coming, &c. . . n .) I came, &c. 4. in.

Imperfect. Preterite.

I was coming, &c. ynshoo (n.) I have come ytoo (n.)

Pluperfect. Future.

I had come, &c. Ashoo (m.) I will come, &c. yum (M.).yeshi (f.) yen (f.)

IMPERATIVE MOOD.

Singular. Plural.come thou yAh. come ye yA.let him or her come. . . yidih. let them come yhdih.

The defective verb " To BE."INFINITIVE MOOD.

Present.

to be ashoogin.

INDICATIVE MOOD.

Present. Pluperfect.

I am, &c. . . tooi (m) I had been, &c. ashoo (m.)

Past.

I was or have been, &c. . hoo (in.)

Where defective the verb " To BECOME " is used.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xciii 1880

Bushkarik.


INFINITIVE MOOD.

Present.

to become . hogAn.

PA RTICIPLES.

Present... . hom6.becoming I having become

Past.

INDICATIVE MOOD.

The future has more than two forms.

Present.

I am becoming, &c. howntoo (m.)

Imperfect.

I was becoming . hownshoo (m.)

Pluperfect.

I had become, &c. hooshoo (m.)hfishi (f.)

I became, &c.

Perfect.

.ho (m.)

PTreterite.

I have become, &c. .

Future.

Singular.

I will become . tho (m.)I wil be ome oow6 (f.)

thou wilt become hoh.he, she, it, will become hoh.

become thou .let him, her, it, become

Pluwe will become

you will become

they will become

IMPERATIVE MOOD.

. hoh. become ye

. hodah. I let them become

ral.hoo (m.)

. hooi (f.)

hoo (i.)*hooi (f.)

. hh6... hohdah.

Conjugation of the verb "To Do " or " To MAKE."

INFINITIVE MOOD.Present.I'r.s. .karooghn. to have done

PARTICIPLES.

karA. I having done

GERU NDS.

from doing . karoogerer. in. doing

Past.. karoogAshoo.

. . a . .akA.. .karoog maiya.

INDICATINE MOOD.

The future has morc than two forms.


hooti.

hootoo (n.)htC, (f.)

to do.

doing

xciv N

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xciv 1880

B it' shkarik. xcvPresent.

I am doing, &c. . karhntoo (in.)Skarenti (f.)

Imperfect.

I was doing, &c. .karAnshoo (m.)*karenshi (f.)

I had don

I did, &c.

I have do

Future.

Singula

I will do

thou wilt do

he, she, it, will do

do thou .let him, her, it, do

~r.. kArun (in.)

( karen (f.). rn V)

S(in.)k~ren (f)

we will do

you will do

they will do

IMPERATIVE MOOD.

. ker. do ye .

. kerdah. let them do

Plural.( kiri (in.)

* kiren(f

' '( kAren (f). kirAn (in.)

k kirepn Cf.)

. . kerah.. . kerdah.

EXAMPLES.Come hereGo away.A sharp swordA brave manA good knifeA good horseA great riverThree small swordsI saw ten big trees

. At6 yah.

. Nikki choh.. Tin terbl.

Diit mish.Ren kiter.Ghor ran.Gen nidh.TA lfikiit terbil.Mai dush ghn tum

litch.I have a good gun . Misi ren tobik tool.I have a wound on Men ther-rih per~r

my hand, too.What is your name? Chin kah nim ?Whence have you Kunti y&gi F*

come PWhereareyougoing Kun kih buchAn

to? too?Is this your horse ?. Ain ghor chini ?*No; it is my father's Nah, ain ghor mI

horse. bibi.What is your father's Chin bibi kah

name? nim?Give me something Miki kichi dah.I come from Bush- Bushkiti yAntoo.

kar.

I am going to Chit- Vah Chitli-k6 bu-ral. chintoo.

Is the road good ? . Pund ren tooi ?No, there is much Nah, him bAr too.

snow.The land in Kalam GIl Kalmah rentooi.

is good.It is two days' jour- RIAshkoti Kalhmai

ney from Rashkot doo dos pund too?to Kalam ?

I am hungry. Vah bihchighltoo.Give mesomebread M ik6 kichigyiil dah.What do you want? K~h bah thntoo ?I will beat you . Yeh tai renum.Call that man here Tettun mish tAker.Tell him to come . Tiskdmunooyahdah.He has struck me; Ai mai renigh ; ai

he is my enemy. mA ghilim.He took the gun Ai mai-mah tobhk

from me. gin.His gun is better Ussen tobik menthan mine. tobik ren tooi.

We will go with him Mah As-sah chom.Bring two horses Xm-mah doo ghor

from them. gyah.

* The terminal a marks the interrogative,


Pluperfect.e, &c. . kirshi (mn. & f.)

Perfect.. kir (n. &f.)

Praeterite.ne, &c. . kirti (mn.&f)

Bushkari'k. xcy

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xcv 1880

xcvi Bushkarzk.

VOCABULARY.

To be ableAccustomedAlthoughAndAngryTo be angryTo askAssAunt (father's sister)

,, (mother's sisterAway

BackBadBattle-axeTo beBeardTo beatBeautifulBecauseTo becomeBellyBirdBlackBlindBloodBlueBodyBoneBowBoyBraveBreadTo breakTo bringBroadBrotherBullBy

To callCleanCloudCockColdTo comeTo count

hisS hoga'.Ad At.161A poorA.0.

rosh.rosh karoogin.kojAgan.guddd pl., guddA in.; fem. form guddai.pep. pl., pepoofmensh pl., menshoof.nikki.

tung m.lulh in., lelhftong pl., tongit m.ashoogin.d6r frenigin.rin soorut in., ren soorutfkhisd.hogan.dar m.shi.sh pl., shinshirfkiishiin in., kishinf.shihr in., shihr f.rut.niil mn., nil/.soorut n.h~d m.kin pl., kAnar m.jitlk pl., jitiko mn.diit in., dit f.gyiil.chinjoogin.Anoogai.bissfin in., bissin fjipl., johoo m.gob pl., g^ m.rah (suffxed).

takeroogin.pikhizd.igah n.kkirpl., kikirbIl in.shhdul in., shidilf

yigin.gunoogin.


xcvi Bushkarik.

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xcvi 1880

Buslika rik. XCVII

gi, _P. gai fdustoor m.chinoogin.

DaggerDarkDarknessDaughterDayTo-dayDeafDeceitDestituteTo dieDifficultDirtyDispositionTo doDog

To drinkDry

EarEarthEasyTo eatEggElbowElephantEmptyEnemyTo enterEweEye

To fallFarFatherFaultFearTo fearFemaleFifthFightTo fightFingerFireFirstFishFlower

It


CowCustomTo cut

choor, pl. choorbir m.chiin.

... enchook m.... bird, pl. birishalf... dos.... aj.... por m., barf.... bideroogh.... ghdrib.... maroogin.... bilshiit.... nowl.... khkoom m.... karoogin.... khchhr, pl. kdchirbil m.,

fem. form kichir.... poogin.... shok m., sh6kf

... Un m.... silm m.... soogir m., soogr/... kigin.... An m.... bikiin m.... hetf.... chun m., chin f... ghtlim.... ichoogin.... irf... ich, pl. ech f

... chor karoogic.

... door m., diirf

... bip, pl. bipoo m.... Ab m.... biit m.... byoogic.... thl6hlf... pAnchum.... jar yoor m.

. ngoor, pl. Angooril m.... Angar m.... owil.... muts, pl. mutsin m.... phond m.

Bushkar/'k. xcva'

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xcvii 1880

Bushkarik.

To followFootForFortFourthFowlFoxFromFull

GardenGirlTo giveTo goGoats (collectively)He-goatShe-goatGodGoldGoodGreatGreenGun

HandHappinessHardHareHeadTo hearHeartHeavyHenHerdHereHighHopeHorseHotHouseHowHungryTo be hungry

IceIfTo be illIllnessInInfantIron

notoogin.k Ir m.ker (sufixed).k6t.chat.ktikir, pl. kiikirbil.lomaiy m.ti (place), mah (person) suffixed.poojil M., poojilf.

bAgh.baih, pl. birishilfdigin.buchoogin; choogan.chil.biir.cher.khiidai.lohoozer m.rin m., renfgin m., genfpill m., pile/tobik,pl. tobekf

therf.khiish6li ftukker m., tukkirf/hisooi m.tas, Pl. t6silin m.; fem. form t6s.b-hjoogin; lIichgin.hikooker, pl. hikookeril.

kikir, pl. kikirbilf.bukker.

t6.ootull M., ootilljoomit m.ghor, pl. ghoril m.tutt m., tettfshtft/kol.bach.bi'chigogAn.

osh.Akhiir.bilAgogaii.bilegAr m.ah (sufixed).lookoot, pl. lookootor m.chimer m.


xcan i

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xcviii 1880

Bushkarik.

miroogin.raj, pl. rajem m.koot m.kiter, pl. ki~t6r f.

LandTo laughLeadTo leaveTo let goTo liftLight (subs.)LightningLongTo look atLow

MaidTo makeMaleManYoung manOld manMareMarriageMeatMilkMoonMonthMotherMountainMuchMouth

NameNarrowNearNewNightNoNoseNothing

OldOnTo openOr

To be painedPigeonPleasedTo promise

gal.hisoogin.tsiizfchoroogain.tigin.iichoogai.chull ; loh m.tunder m.liik m., likfpushoogin.kuttung m., kuttingf.

bkden,pl. biden isilfkaroogan.thohl m.mish, pl. minish m.bidin, pl. bdAn m.gdnar, pl. ginkrit m.ghiir, pl. ghordl f.jinfmis.chikrfchin m.ma.

yqfzum, pl. k~n m.bar.aifiyf

nam.tung m., tengfnAher.num m., nimjrAt.nah.nizor f.kai nah.

poorin m., poorenfijiim.mihchigin.yah.

bilegrain.nilbot m.khosh.voi karoogin.


To killKingKneeKnife

xcix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh xcix 1880

Bushkarik.

QuarrelTo quarrelQueen

RainRamReadyTo receiveRedTo rememberRichRiverRoadRockRopeTo run

SadSandTo saySecondTo seeTo sendServantShameSharpSheep (collect.)ShortShoulderSilentTo be silentSilverSisterTo sitSkinSkySlaveTo sleepSmallSmokeSnowSoftSomethingSonSoundTo standStarStoneStormTo strikeStrong

tupoo m.tupoogfin.hanzi, pl. h6nza f

mhchook m.minar.t~ydr.lMgin.lohoo m., lehifshimeroogin.ishtamun m., ishtamen fnadh, pl. nidhfpund m.tok, pl. tchen m.kAr6tfdighAn.

kuppi.siigfitfmunoogan.p6tai.pushoogin ; liichgin.tulloogin.noker, pl. n6keroo.shurm.tin m., tin far.chinilt m., chiinttkAn m.ln.lin buchoogia.punnerzer m.ishpo, pl. ishpowoofbaiyoogfn.chum.Asmfinf

golim, pl. golamin.nin buchoogap.lookoot m., liikiitj.dimi.him.kbmul m., komil f.kichi.po, pl. pill m.hwiz m.itoogfn.thr m.but, pl. bitin m.topan m.renagin.mokum n., mokernf.


c

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh c 1880

Bushkarik.

StupidSunSword

giront m., gdrentfsiir fterbe1, pl. terb'lf

To take ... gushoogan.To take away ... nigip ; gunoogan.That ... uttin; tettun.Then uttin kliak; tettin klk.There ... ashimb&.Therefore ... tessenker.To think ... toloogan.Thirsty ... tlich.This ... am.Thought ... khaiyal m.To throw ... taloogin.Third ... tlooi.Thunder ... good goodai m.Thus ... ainchellah ; uttaichellah.Time kliak.Timid ... biat m., bietfTo kah; k6; s6.To-morrow ... ret.The day after to-morrow tliid.Tongue ... jib.Tooth ... dun, pl. dAnjTree tim, pl. turn m.

Ugly ... lIl soorut m., lel soorutjUncle (father's brother) zf older, gin bap; if younger, look 0o

bap.(mother's brother) m6t, pl. moloo m.

Under ... toowah.

Valley ... gull; kfid.Very ... Mr.

WaterWeakTo weepTo weighWetWhatWhen (interrog.)WhenceWhere (interrog.)WhiteWho (interrog.)WhyWifeWindWine

00 M.

ajhiz.rongoogan.toloogian.ull m., ellfkah.kwun.kunti.kunkah.punner n., punnirf.kum.kik.kumudin, pl. yilrfbili m.mud m.


ci

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh ci 1880

Bushkarik.

To wishWith ...Woman ...Old woman ...Wood ...Wound ...To write ...

YearYellow ...Yes ...Yesterday ...The day before yester-

day.

rezai karoogin.sah (suffixed).is, Pl. 'isfl f.gnir, pl. gdnirkiitf.shellah f.zikoom; perfr.chhindoogan.

kal.choner m., chonirf6n.ja.Alhi.


en

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cii 1880

Bushkarik.

Numerals.

i ik. 16 sh6r.2 doo. 17 satiht.

3 tli. 18 uchthi.4 chor. i9 unbish.5 pinch. 20 bish.6 shoh, 21 6k-o-bish.7 sut. 30 dush bish.8 uch. 40 doo bish.9 nom. 50 dush-o-doo bish.

io dush. 6o tlg bish.it ikahi. 70 dush-o-tla bish.

12 bahA. 8o chor bish.13 tloho. go dush-o-chor bish.14 ch5n. 100 pinch bish.

15 pinj&.


cuti

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh ciii 1880

APPENDIX F.

GOWRO.

Sjoken by the Gawdri in the Indus Valley.

NOM.

Smah (in trans.)m6 (trans.)

(too (in trans.)Steb (trans.)

it oh (intrans.)eh (trans.)beh (intrans.)ason (trans.)

*tiison (trans.)Sseh (nt vans.)* seon., (trans.)

DECLENSIONS.

THE PRONOUN.

GEN. DAT. Acc.

I}

}I

miAr

tin

tashin

asAic

tisin

sewig

min mah misi, from me, &c.

tA too toosi.

ish6

as6

tis6

sewen

oh

beh

tis

seh

Zishi.

asonsi.

tiisonsi.

siopsi.

Conjugation of the verb " To Go."

INFINITIVE MOOD.

Present. Past Participle.bayon. I having gone baigi.

INDICATIVE MOOD.

Present.

I am going

thou art going

he, she, it is going

gular.. bayon (.)* bain (f.)

bayon (m.)

.in (f.)Sbayon (mz.)*jbain ( f.)

Plural.

we are going ben.

you are going beu.

they are golng ben.


ABLATIVE.

I .

thou

he, she,

we

you

hey

to go

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh civ 1880

Gowro.

Singular.

I was going

thou wast going.

he, she, it was going

I had gone.

thou hadst gone.

he, she, it had gone

I went

thou wentst

he, she, it went

bayons (m.)

Sbayons (i)

bayons (m.)bai~i(f)

baydaso (m.)

bay6asw (f.)

*bay~aswi (f.)bay6aso (m.)baydaswt (ff)

i .)

bay6gA (n.)1.bay6gi (f.)

Imperfect.Plural.

we were going

you were going.

they were going

uperfect.

we had gone

you had gone

they had gone

Perfect.

we went

you went

they went.

. bens.

. bens.

. bens.

. .bay6as6.

. .bay6asd.

. . bay6as.

. .bay6g6.

. .baydg6.

. . baydg6.

Preterite.

I have gone . bayto ( we have gone . bay6th6.Sbay6thi (in)

thou hast gone .() you have gone . bayeth6.bay6thi (in)

he, she, it has gone . they have gone baydth6.~bay~thi (f) thyhvgoe byh.

Future.I will go bayb6nsh. we will go. baybizesh.thou wilt go baybish. you will go baybiyinsh.he, she, it will go baybish. they will go . baybiy~nsh.

IMPERATIVE MOOD.

go thou b. I go ye . by.

Conjugation of the defective verbINDICATIVE MOOD.

Present.

Singular.Sthoo (m.) we.are

. . you are

s tho (i.) they are

Past.asoo (m.) were

asoo (f). . .aswt (mf.) you were .asoo m.

was asoo they were(aswt f te

" To BE."

Plural.

. . th6.

. .th6.

. .th6.

. . as6.

. .ase.

. .ase.


I am .

thou art

he, she, it i

I was .

thou wast

he, she, it

cv

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cv 1880

cvi Gowro.

Future.

I will bethou wilt behe, she, it will be

I am becomir

thou art beco

he, she, it is

I was becomi

thou wast bec

he,she,itwas

Singular.. gansh.. g~psh.. gansh.

Plural.

we will be . gens.you will be gens.they will be gens.

Conjugation of the verb "To BECOME."

INFINITIVE MOOD.

Present.

to become . gahon.

INDICATIVE MOOD.

Present.

Singular. Plural.

g . hon(m.) we are becoming hen.

ming .o h m.) you are becoming hen.

becoming b they are becoming hen.

Imperfect.

ng . on we were becoming hens.Shoins (f)

:oming . hos(m.) you were becoming hens.

becoming hons (m.) they were becoming hens.Ihwins (f)

Pluperfect.

I had become .s .) we had become.I hadbecoe ~ .hipaswi (f.)

thou hadst become hnas ( you had become

he, she, it had become hinasoo (m.) they had becomehinasw (e)

Perfect.

I became .

thou becamest

he, she, it became

*hingi (m.). hingi(f)

. ng (.

. ig (f

hinthoo (m.I have become . hith (f.)

thou hast become hi tho (m.

he, she, it has become. 'hithoo (i.)I hiithi (f)

we became

you became

they became

Praeterite.

we have become

you have become

they have becowe

. hinase.

. hinas6.

, hinas6.

. hing6.

. hing6.

. hing6.

. hinth6.

. hinth6.

. hitnh6.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cvi 1880

Gowro.

Singular.I will become hinbansh.thou wilt become hinbesh.he, she, it will become. hinbesh.

become thou . hoop.

Future.Plural.

we will becomeyou will becomethey will become

IMPERATIVE MOOD.

I become ye.


. hinbijish.

. hinbensh.

. hinbepsh.

. hyin.

cvni

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cvii 1880

CVIII Gowro.

VOCABULARY.

Above ...Abuse ...To advise ...AfterAgainAllAlthoughAlways ...And ...AngryTo be angry ...Another ...Apple ...Arm ...Arms (weapons) ...To arrive ...To ask ...Ass ...AtAunt (father's sister) ...

,, (mother's sister)...Autumn ...

BackBadBarleyTo beBeardTo beatBeautifulBecauseTo becomeBeforeTo beginBellyBelowBetrothalBirdBlackBloodBlueBodyBoneBothBoundaryBoyBrain

ootalo.kunzul.nusihat g6n.putter.nooti.tol.agAr.hullul.ow.rosh.rosh6n.dooi.bdbow.bakoowin.aiyok.Apran.taposg6 ',khur.mis (suffxed).phai.masai.shiro.

dow.letch.yow.han.daiy.kot6n.shondo.getah.gahop.Ager.shiiroo go9.der.lito.munsrow.papai.keno.rAt.niloo.soorut.hir.supdoo.kin.mol6t.mutt.


CVlll Gowo.

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cviii 1880

Gowro.

Brave ... zerwil.Bread ... joowe.To break ... sharon.Bridge ... syoo.To bring ydn.Brother jyoon.Bull ... goo.But ... w61.To buy ... gen6n.

To call ... sitan.Cheek ... mu.Clean ... d'yah.Clothes ... chiloo, zoro.Cold ... shilt.

To come ... yon.To count ... leken.Cow ... gow.Crow ... kow.

Custom ... mirAs.

Darkness ... tumain.Daughter ... di.Day ... dis.To-day ... Az.Death ... meregah.To deceive ... bir6n.To die ... maron.Difficult ... gran.Dirty ... mult.To do ... gon.Dog ... ksir.Door ... der.To drink ... pan.Dry ... shik6lo.

Ear ... khn.To eat ... kaiyan.Egg ... Atah.

Elbow ... toongri.Empty ... ch6n.Evening ... nisha6n.

Everybody ... tol-loo.Except ... bEye ... utch.

Face ... mun.

To fall ... prt69.Far ... door.

Father ... bA.Fault ... aib.


cix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cix 1880

cx GowroFearTo fearFightTo fightFingerTo finishFireFishFlourFlowerTo followFootForeheadFortFromFruitFull

GardenGirlTo giveTo goGoatGoldGoodGreatGun

HairHalfHandRight handLeft handHappyHardHawkHeadTo hearHeartHeavyHereHighHorseHotHouseHowHow manyHow muchHungerHusband


... byoo.

... biyan.

... kdligan.

... angooi.

... poorgan.

... nar.

... mutsah.

... ow.

... phono.

... putter till6n

... koor.

... tilo.... kelow.... si (sufixed).

mewa.... pon.

... bigh.

... molOti.... deyo-n.... bayon; tillan.

... zer.

... nik.

... g6nt.n li.

ba1... Ar6.

hAt.... ddchon hit.... kiish hit.... khhishil.... koor.... biz.... shish.... shon.... heyo.... ogiir.... Ize.... joogo.... gho.... gurm.... goo.... girung.

}kutti.

... Jon.

... baryoon.

Gowrocx

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cx 1880

Gowro.

IfInIron

To join

To killKingKneeKnifeTo know

To laughLeadTo learnTo leaveLegLieLifeLight (subs.)Light (adj.)LightningLipA littleLong

MaidTo makeManYoung manOld manMareMeatMedicineMilkMoonMotherMountainMouthMuch

So muchThis muchMud

Nail (finger)NameNearNeckNewNightNo

... k6.

... kun (suffixed).... tsimber.

... exegan.

miron.rijA.kiLt.chdirkulli ; khati'r.perzn.

hasson.sikah.cheshan.g6ran.sait ; zing.bbr.rih.chow.ooshilo.milyon.bat.tseti.joogo.

pigil.sanan.m6sh.loong.zdro.ghoot.mas.diroo.chir.yoon.yA.kin.ain.jow.hoti.iti.tsitsil.

nAk.nown.leh.mutti.loong.roh.nah.


cxi

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxi 1880

Nobody ... kooz.None ... kis.Nose ... nut.Nothing ... kis siz.Now ... itir.

To obey ... man6a.Of ... sAn (sufixed).Old ... poronOr ki.To order hookum g6n.Over ... ootalo.Owl ... goong6.

PearPigeonTo placePloughPraiseTo promiseTo pull

RainReadyTo receiveRedTo returnRiceTo riseRiverRoadRoofRopeTo run

SandTo sayTo seeSeedTo sellTo sendTo separateServantShadowSheepShortShoulderOn this sideOn that sideSilverSister

... tingoo.

... kowtari.

... rach6n.

... hull.

... sifit.

... wi~dah gan.jekan.

... Ajo.... tayar.... chaiyap... lyoo.

... tillon.... tulliang.... otyan.... sind.... pan.... chull.... kyoo.... Jon.

... sigil.... alan.... retan.... bt.... moldey@.... chiy6n.... und6ran.... n6ker.

shelah.... 1.

... katon.

... tsinoo.

... in.... p.1r C.... ozulzer.... bhain.


cxu Gowro.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxii 1880

owro.

SkinSlaveSleepTo sleepSlowSmallSmokeSnakeSnowSoftSomeSomebodySomethingSonTo sowSpringStarStoneStormStrengthTo strikeSummerSunSwiftSword

To takeTo teachThatThenThereThereforeTheseTo thinkThirstThisThoseThroatTo throwThunderThusTillTimeToToeTo-morrowTongueToothTowardsTreeTruth

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

..

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

sheynu.pushon.oh.ti.paroz6 .ain subub.eyoon.fikrgan.cheshon.ain.syoon.shungnarai.ladan.tunder.ain shan.tuk.wdkt.t6 (suffixed).Angooi.biil.zAb.dind.kooch.bich.shts6.

P


CXiI

s&m.dim.shIt.heldan.moton.pelento.din.sp.heyon.kinwil.gi.gi mash.gi siz.pooch.ban.basind.tar.bit.baiyo.koowit.kot6n.reyoo.soori.gurind6.terwAli.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxiii 1880

Gowro.

Uncle (father's brother) kikah.Uncle (mother's brother) mAmah.Under ... lito (sufixed).

Very ... jow.

Village ... gaon.

Wall ... koor.Water ... wi.Weak ... kumzor.To weep ... rooidyan.Wet ... bilz6lo.What ... gi.Wheat ... goon.When (interrog.) ... kanon.Whence ... goyA4.Where ... konz6.Whip ... tar; kororo.White ... ozullo.Who ... koh.Why ... get.Wife ... milai.Wind ... hawaiy.Wine ... moh.Winter ... hewind.To wish ... mung6n.With ... ex6 (sufixed).Woman .. milai.Old woman zeri.Wood s6n; kishdk.To wound ... kap6a.

Yellow ... piloo.Ye" ... an.Yesterday ... dash.


exiv

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxiv 1880

Gowro.

Numerals.

i ek. 18 Atash.2 doo. 19 Oirmbish.3 chooah. 20 bish.4 tsor. 21 ekinbish.5 pins. 30 deshinbish.6 shoh. 31 aiyAshinbish.7 sat. 32 dwAshinbish.8 At. 40 doobish.9 noh. 41 ektal doobish.

io dush. 42 dootal doobish.ii aiyAsh. 50 deshindoobish.12 dwish. 6o chobish.

13 chish. 70 deshin chobish.14 tsundish. 8o tsor bish.15 pinjish. 90 tsor bish indesh.16 shoowesh. Too shao.17 sata'sh. iooo zer.


cxy

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxv 1880

APPENDIX G.

NARISATI.

Spoken by the Gubbers in the Chitral Valley.

VOCABULARY.

Alive ... jAntah.All ... smi.Alone ... yekillah.Always ... hamishah.To ask ... koodAwd.Ass ... guddah.

Back ... dAkah.Bad ... kuts.To be ... tini.Beard ... dAri.To beat ... shiAwi.Bird ... pechin.Black ... kdntsah.Blind ,.. shirah.Blood ... gutto.Blue ... nilah.Boy ... zAtdk.Bread ... gnitshti.To bring ... andwd.Brother ... blaiyo.Bull ... gah.

Cheek ... killunto.Clean ... rogh.Cold ... shalah.To come ... jd, nimp. jai.Copper ... rid.Cow ... golung.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxvi 1880

Na nsa Ii. cxviiDaggerDarknessDayMid-dayTo-dayDeadDeathTo dieDifficultDirtyTo doDog

EarEarthEasyTo eatEggEveningEye

FaceFarFatherFireFootForeheadFortFriendFruit

GirlTo giveTo goGoats (collectively)He-goatGoldGoodGreatGun

HalfHandHardHeadTo hearHeartThe heavensHereHighHorse

khatAro.handidoop.d6s.tsekeli dis.noond6s.misunt.merg.mitinA.mishkil.malatah.kerdwl.shinah.

kumtah.soom.asin.joowkwd, imp. j6.byoo.shAm.itsin.

mook.diir~r6.bAp.angar.koor.tarunputtah.kolah.yar.mewah.

teokoori.siawl.dikd, imp. di.plung.enni.sin.baiy.dol.t6buk.

tsekeli.hust.kuttenah.showootah.shind.wd, imp. shin.hidah.asman.inti.diro.ghorah.


Narisati*. cxvni

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxvii 1880

Narisati.

HotHouseHowHow much

IllIron

To kill

LameLeadLifeLight (subs.)LipLongLowTo makeManYoung manMareMid-dayMidnightMilkMoonMoreMorningMotherMountain'MouthSo much

NearNewNightNoNose

Old

RainRedRiverRoad

To sayTo seeTo sendSheepSilverSister

... tipoo.... Amah.... shilah.... kuttah.

... nijoor.chimer.

... marawA.

... kootah.... sik.... phook... plull.

... nokah.... lighlo. -... m&lo.... siziwi.

minoos.... lowri.

... ghori.

... tsekeli d6s.

... tsekeli yil.

... chir.

... m soi.

... loh.... sahir.... jai.... dahir.... hinsi... Antah.

... nerah.... zoowan.... yil.... nai.... nasi.

... dugah.

... wish.

... looterah.... nendi.

pant.

... tAwA; bilA.

... shAwd.... 6rah.... rip. *... SUSSI.


cxvIi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxviii 1880

N a rika Ii. cxixgulh, g6 tsi.polah.chiringah.thro.wutt.sood.towrii.

ThereThingThisTo-morrowTongueToothTree

Village

WaterWhatWheatWhen (interrog.)Where (interrog.)WhiteWho (interrog.)WhyWindWomanWood

YesYesterdayYoung

... Antin6.

... tiz.

... wol.

... sabArah des.... zib.

... dant.

... mootoh.

... lum.

... owoo.

... ki.... gom.

k61Aken6.

... oozellah.... kareli.... kinah.... widimon.... shigAli.... dAr.

eh.doshki dis.zoowin.


SkinSmallSoftStarStoneSunSword

Narisati. cxix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxix 1880

Narisati.

Numerals.

i yek. i1 j ss.2 doo. 12 bAss.3 sh6. 13 showAss.4 tsoor. 14 tsooduss.

5 pints. 15 pinchuss.6 shob. 16 shoruss.7 sut. 17 suttuss.8 usht. 8 ushtuss.9 noo. 19 inish.

To duss. 2o ishi.

Pronouns.

... moi. We ... Amma.Thou ... tool. You ... me.He, she, or it ... en. They ... 66.


cxx

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxx 1880

APPENDIX H.

KHOWAR.

The language spoken by the Kho in the Chitral Valley.

[This is the language called Arnyiah by Dr. Leitner.]

SKETCH OF GRAMMAR.

THE SUBSTANTIVE.

In both numbers there are two forms the nominative and theoblique. The genitive and accusative in the singular, and the genitivein the plural, are signified by the simple oblique form, the dative andablative by the oblique form with postpositions added.

There are no distinctions of gender.

Singul

a horseof a horseto a horsea horseoh horseon a horsein a horsewith a horsefor a horsefrom a horse

istor.istor-oh.istor-ot6.istor-oh.eh istor.istor-oh-s~rA.istor-oh-undrini.istor-oh-shjm.istor-oh-buchun.istor-oh-sur.

horses .of horsesto horseshorses .oh horseson horsesin horseswith horsesfor horsesfrom horses

Plural.. istor-in.. istor-in oh.. istor-in t6.. istor-in.. eh istor-in.. istor-in-s6rA.. istor-in-undrni.. istor-in-shim.. istor-in-buchun.. istor-&n-sur.

The noun in the genitive is placed before the governing noun, as:moskok sor " the man's head."

THE ADJECTIVE.

The adjective precedes the noun and has no terminations distinc-tive of number, as:

a strong man koowatin mash. I swift horses tiroo istor.

PRONOUNS.

Pronouns have mostly two forms, a nominative and an obliqueform. The genitive and accusative are signified by the oblique form

Q


Nom.Gen.Dat.Acc.Voc.Abl.

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Khowar.

without postpositions; the dative and ablative by the oblique formwith postpositions applied.

The PERSONAL and DEMONSTRATIVE PRONOUNS are declined asfollows:-

NoM. GEN. DAT.I . . . Awi miThou . too tiHe 1(near) haiyi hamohshe '(further) hess horohor itj far) his6 hattoghohWe ispah ispahYou bissah bissahThey (near) hamit hamitun

(further) het hetun(far) . huttet huttetun

mit6tit6hamot6horot6hattoghot6ispAt6bissit6hamitunt6hetunt6huttetunt6

Acc. Voc. ABL.ma - ma sora.ti ch tii ti sar5.hamoh - hamoh s6rA.horoh - horoh s6ri.hattoghoh - hattoghoh sir6.ispah - ispah sar.bissah eh bissah bissah sara.hamitun - hamitun sri.hetun - hetun sora.huttetun - huttetun sora.

The REFLECTIVE PRONOUN is formed by adding the syllable tun, as:

I myself . . dwtun.Thou thyself tootun.

haiydtun.He, she or it, himself, &c. hesstun.

(hisdtun.

we ourselves .you yourselves

they themselves

. .ispahtun.. .bissahtun.

hamittun.. . hettun.

huttettun.

THE INTERROGATIVE PRONOUN.

Which horse went P K! istor baghai. Whose horse is this P HaiyA istor kils.

The RELATIVE is expressed by ki, as:

I who went . Awi ki baghestum.This is the man you saw . Haiyi mish too ki poshirosho.

THE VERB.

The verb is generally very regular, with terminations expressingtense and person, except in the perfect tense, which is often irregularin its derivation. The infinitive active always terminates in iko, iko,or dko.

The passive is formed by using biko " to become " as an auxiliaryverb.

A causal verb is formed by changing i in the infinitive into e or ifthe infinitive already terminates in Wko by interposing e, as :

to stand ri piko.to cause to stand . ridpiko.to grieve . . . kroiko.

to cause to grieveto run . . * .to cause to run .

. . kroeko.

. . deko.. . dg-eko.

A noun of agency is formed by adding dk to the root of the verb,as: korik "one who does" from koriko "to do," pzy'dk "one whodrinks" from piko "to drink."

A verbal adjective is formed by adding wdr to the root, as: dik-war " suitable to the striking."

A verbal noun is formed by using the infinitive present with post-positions, as:in the beating.by

. .diko miiji.

. . diko sara.with the beatingfor


diko sim.diko buchun.

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Khowar.


INFINITIVE MOOD.

Future.. diko. to be about to strike . diko boi.

Past.to have struck . . diko oshoi.

Present.

. dyow.

having struck

PARTICIPLES.

Future.I being about to strike diko biti.

Past.

diti.

GERUNDS.

I from or by striking dikah.

SUPINES.

possibly to strike .must strike

diko-i-kyah. j meet to strike . diko-bush.diko-sher.

INDICATIVE MOOD.

Present.Singular.

I am striking .thou art strikinghe, she, it is striking

I was striking .thou wast strikinghe, she, it was striking

I had struck .thou hadst struck .he, she, it had struck

I struck .thou struckesthe, she, it struck

. domun.

. dosun.. doyun.

Plural.we are strikingyou are strikingthey are striking

. dosiun.. domiun.. dofiun.

Imperfect.

. dibshtum.. di6sho.. di6shai.

we were strikingyou were strikingthey were striking

Pluperfect.dirooshtum. we had struck .diroosho. you had struckdirooshai. they had struck

Perfect.

. prestum.

. pri.

. prai.

we struckyou struckthey struck

. .di6shtum.. .di6shtami.. .di6shani.

. .dirooshtum.. .dirooshtami.. .dirooshani.

. prestun.

. prestami.. prini.

The perfect is also used as a future praeterite, as :

I shall have struck

Preeterite.

Singular.

I have struck dityasiLm.thou hast struck dityasiis.he, she, it has struck . dityasiar.

we have struckyou have struckthey have struck


Present.to strike.

striking .

in striking . dyowah.

. prestum.

Plural.. dityasisi.. dityasumi.. dityasini.

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Future.

Singular.I will strike .thou wilt strikehe, she, it will strike

strike thoulet him, her, it strike

Present.

I may be striking, &c.

Imperfect.

. dom.

. dos.. doi.

. det.

. didr.

Plural.we will strikeyou will strikethey will strike

IMPERATIVE.

strike you .let them strike

. dosi.

. domi.

. doni.

. .dioor.

. .deni.

CONDITIONAL MOOD.

Perfect.domun-A-ky-| I may have struck, &c. . prestum-i-

ah. I kyah.Prxterite.

I may have been striking, di6shtum-i- I may have struck, &c. . dityasilm-S-&c. kyah. I kyah.

Pluperfect.

I may have struck .

to be struck

Future.

dirooshtum-i- I may have struck, &c.kyah.

dom-i-kyah.

THE PASSIVE VOICE.

INFINITIVE MOOD.

Present. Future.

diko-biko. to be about to be struck dik-biko-bo.Idin-boi.

Past.to have been struck

Present.

being struck .

. dik-biko-oshoi.

PARTICIPLES.

Future.. diroo. being about to be struck diek biti.

dyono. P

Past.

having been struck . dinbiti.dyonobiti.

GERUNDS.in being struck diroowah. I from or by being struck dik bikah.

SUPINES.

possibly to be struck . dik-biko-i- meet to be struck . I dik-biko-kyah. bush.

must be struck . . dik-biko-sher.

INDICATIVE MOOD.

Present.Singular.

I am being struck . . dinb6mum.thou art being struck . dinbosun.he, she, it is being struck dinboyun.

Plural.we are being struckyou are being struckthey are being struck

. dinbosiun.. dinbomiun.. dinbofiun.


exxiv Khowar.

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Singular. Plural.I was being struck . . dinb6shtum. we were being struckthou wast being struck . dinbbsho. you were being struckhe, she, it was being struck dinb6shai. they were being struck

I had been struckthou hadst been struckhe, she, it had been

struck.

I was struckthou wast struckhe, she, it was struck

I was struck .thou wast struckhe, she, it was struck

I have been struck .thou hast been struckhe, she, it has been struck

I shall be struck .thou shalt be struckhe, she, it shall be struck

Pluperfect.dinbirooshtum. we had been struckdinbiroosho. you had been struckdinbirooshai. they had been struck

Perfect.

diestum.. diesta.. diestai.

we were struckyou were struckthey were struck

Alternative Form.

. dinbstum.

. din6sta.

. din6stai.

we were struckyou were struckthey were struck

Praterite.

dinbityasiim. we have been struckdinbityasihs. you have been struckdinbityasiir. they have been struck

Future.

dinbom.dinbos.dinboi.

we shall be struckyou shall be struckthey shall be struck

dinbirooshtum.dinbirooshtami.dinbirooshani.

. diestum.

. diestami.

. diestani.

. din6stum.

. din6stami.. din6stani.

. dinbityasitsi.

. dinbityasihmi.. dinbityasitni.

dinbosi.. dinbomi.. dinboni.

IMPERATIVE MOOD.

be thou struck . dinbos.let him, her, it be struck . dinbAr.

be you strucklet them be struck

CON-DITIONAL MOOD.

Present. Perfect.

I may be being struck, dinbomun-A- I may have been struck, dim6stum-i-&c. kyah. &c. kyah.

Imperfect. Pr&eterite.

I may have been being dinb6shtum- I may have been struck, dinbityashm-struck, &c. i-kyah. &c. a-kyah.

Pluperfect. Future.

I may have been struck, dinbiroosh- I may be struck, &c.&c. tum-i-kyah.

dibom-a-kyah.

Conjugation of the verb " To BE."

There are two verbs " To BE," both of which are defective.first assiko is used for animate beings, and the second shiko formate beings only. The latter is used as an auxiliary verb also.only existing forms are as follows :


Imperfect.

dinb6shtum.dinbbshtami.dinb6shani.

dinbor.dinbini.

Theinani-

The

Khowar. cxxy

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For animate beings only.

INFINITIVE MOOD.

Present.to be assiko.

Future.to be about to be

Past.to have been . assiko-oshoi.

GERUNDS.

In being.

possibly to be

must be

. assowah. | from being

SUPINES.

. assiko-i- meet to bekyab.

. assikah.

. assiko-bush.

. assiko-sher.

PARTICIPLES.

Present.

being

having been

Future.

. assow. I being about to be assiko biti.

Past.

Singular.

I amthou art .

he, she, it is

I had beenthou hadst beenhe, she, it had been

I have beenthou hast beenhe, she, it has been

Pluperfect.. assirooshtum. we had been. assiroosho. you had been. assirooshai. they had been

Past.

. assistum.. assista.. assistai.

we have beenyou have beenthey have been

. assirooshtum.

. assirooshtami-. assirooshani.

. assistum.. assistami.. assistani.

CONDITIONAL MOOD.

Present.

I may be, &c. .

Pluperfect.

. assiZm-f- I should have been, &c. assirooshtum-kyah. I-kyah.

Past.

I might have been, &c. . assistum-i-kyah.

For inanimate objects only.

INFINITIVE MOOD.

Present.

to be . shiko. about to be .

Future.

shiko-biti.shak-biti.


. assiko-boi.

INDICATIVE MOOD.

Present.

assum.assus.assur.

Plural.we areyou arethey are

. assusi.. assimi.. assuni.

Cxxvi kowar.

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Khowar. cxxvii

Past.to have been . shiko-oshoi.

GERUNDS.

in being . showah. I from or by being shikah.

SUPINES.

possibly to be shiko-i-kyah. meet to be shiko-bush.must be . shiko-sher.

PARTICIPLES.

Present. Future.being show. I about to be shikobiti.

Past.

having been shiti.

INDICATIVE MOOD.

Present. Past.

it is . sher. it has been oshoi.

Pluperfect.

it had been sirooshoi.

CONDITIONAL MOOD.

Present. Past.

it may be . sher- a-kyah. it might have been oshoi-A-kyah.

Other forms are supplied by the verb "To BECOME."

Conjugation of the verb "To BECOME."

INFINITIVE MOOD.

Present. Future.

to become . biko. to be about to become . biko sher.

Past.

to have become bow oshoi.

PARTICIPLES.

Present. Future.

becoming. . bowah. being about to become biko biti.

Past.

having become biti.

SUPINES.

possibly to become . biko-A-kyah. meet to become biko-bowah.

must become biko-bush.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxxvii 1880

Khowar.

INDICATIVE MOOD.

Present.Singular.

I am becomingthou art becominghe, she, it is becoming

I was becomingthou wast becominghe, she, it was becoming.

I had becomethou hadst becomehe, she, it had become

I becamethou becamest.he, she, it became

. bomun.. bosun.

boyun.

b6shtum.b6sho.b6shai.

Plural.we are becomingyou are becomingthey are becoming

Imperfect.

we were becomingyou were becomingthey were becoming

Pluperfect.

birooshtum. we had becomebiroosho. you had becomebirooshai. they had become

Perfect.

h6stum.howa.hoya.

we became .you became.they became.

. bosiun.. bomiun.. bofiun.

. b6shtum.. b6shtami.. b6shani.

. birooshtum.

. birooshtami.. birooshani.

. .h6stum.

. .h6stami.

. .h6ni.

Another form of the 3 rd pers. sing. is Mr.

Praterite.

Singular.

I have become.thou hast becomehe, she, it has become

I will become .thou wilt becomehe, she, it will become

Plural.bityasuhm.bityasis.bityasitr.

. b6m.

. b6s.

. boi.

we have becomeyou have becomethey have become

Future.

we will becomeyou will becomethey will become

IMPERATIVE MOOD.

become thou .let him, her, it become

The conditionalthe indicative.

b6s.bai.

become ye .let them become

. bityasiisi.

. bityasiimi.. bityasini.

. b6si.

. b6mi.. b6ni.

. b6r.. bini.

CONDITIONAL MOOD.

mood is formed by adding d-kyda to all forms of

Assiko is also employed to signify possession, as: Mdtd ioo istorasszkni " I have two horses," literally "To me two horses are."

THE NEGATIVE.

This simple negative is expressed by n5. "Not" is expressed bynoh in a definite sense, and by nikki in an indefinite sense, as:

Is this your horse? NoHave you a horse? NoI will not go .

Haiya ti istor assidr ? N6.Ti istor assiira P Nikki.AwA noh bim.


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Khowa-. exxix

THE INTERROGATIVE.

The interrogative is expressed in the same way as in Shina andBoorishki by adding a to the verb, or if it already terminates in d bylengthening it to d, as :

Shall I go?Hast thou given P

. Awi bmd?. . Too prd.

Sometimes the verb is omitted and the a suffixed to the noun, as:Is this your horse? . Haiya tA istora?

ADVERBS.

There are no adverbs; their place is supplied by the past participleof the verb Biko "to become, " as : Ilet blush-BTn han/ " They cameslowly," literally "They having become slow, came."

EXA MPLES.

I.

i. What is your name?2. My name is Jabin3. Whence have you come?4. My home was at Chitral, but now

I live in Gilgit.5. What do you want P6. I do not know7. Is that your horse ?8. Yes, my father gave it to me9. Vour horse is better than your

brother's.1o. This house is mineii. When did you build it P12. It was built five years ago

Yesterday I went to hunt, with metwo horses were, one dog was, onehawk was, (and) with me four ser-vants were.

(As) we were going a quail made anoise, I "the dog let go " calledout; the quail came out, the hawkI let go and he took it.

On his taking it the kalamcis I did:the kalamds having done anotherquail came out. On (its) comingout the hawk I let go; very farhaving taken it he was not able (toseize it).

Ti kyakh nim.Mi nam Jabin.Koorar ha ?MA door Chitrirahoshoi, hinisen Gilitali

gityashm.Kyikh mushkisun.Hish nikom.Hess ta istoriJum, mi tutt midt dityasdr.Ti briroh istoroh sur ta istor jum.

Haiyd khuttun mi.Kyiwit kordoosho.P6nch sil hor kori.

II.

Oozen AwA boghdooshtum ishkir, mishmjoo istorin assistani, 1 rini assistai, iyoorj assistai, mishm chor duck as-sistani.

Ispah bogh6shtum i bertf hAwaz Arer,iwA r~ni chuck6 mushkeshtum; bertinisai, yoorj likistum dosistai.

Dosikot kalamAs* arestum : kalaniskorikot idi berti nisai. Nisikot yoorjlikistum boh doodbri Alti noh obis.tal.

The kalamas is the ceremony of giving the head of the captured bird to i hawkt The use of the infinitive is to be noted.

R

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxxix 1880

Khowar.

From his not being able I sorry be-came. Upon which wild ducks hav-ing come on a pool settled. I thehawk having taken went (and) nearhaving become let him go.

On being let go my hawk havingseparated the mallard took it. Withme servants were. One servant astick having thrown (lit. struck) oneduck killed. For the hawk havingperformed the kalamds much pleasedhaving become we ourselves backhome went.

Nobiko Awi kuffi h6stum. Harooniulli giti chetah nishini. Awi yoorjobgunni baghestum nussi bt, likistum.

Likiko mi boorj nooweri tutt-ullidosistai. Misim duck assistani. Iduck binen diti t ulli mAristai. Boorj-ot6 kalamis kori boh khiishin biti, tundoorot6 baghistum.

III.

Oozen iwi Nomalot6 boghdooshtum, terah biko Nomalik misiim shurti ghilkoriko rai areni. Misiim ghil kordki noo astani. Hamooniki ispah s6t jinh6stum, sot Nomalik honi, te ghil arestum, ghil koriko ispah beshistai. Ki ispahbeshako ispit6 shurti prini, ispah shurtiyo jikti wa ghI arestum. Ghil korikoispah osht biroshai, Nomaliko troi biroshai; mi istor boh b6 tikit biti tor hor.Mi istor tor biko iwi yoh khamistum. Wa ispah beshorooshtum harooni miijimi istor kiji biko noh obestai. kwi istoroh h6noh bicheri istoroh sarA oogh dares-turn. Oogh driko mi istor tsuck jum hor.

Translation.

Yesterday I had gone to Nomal; on arriving there a. man of Nomal desired tomake a wager at polo with me. I had no (good) polo players with me. How-ever, we were seven young men, and the Nomal men were seven; so we playedpolo. In playing we won (lit. exceeded). On account of our winning theygave us the wager, and we after eating the wager played again. In playingwe won eight games (lit. became eight), and the Nomal men won three; myhorse being much exhausted fell down. On my horse falling I dismounted. Andwe won to such an extent that my horse was unable to move. I undid the horse'ssaddle and poured water on the horse. By pouring water my horse became alittle better (lit. a little well).


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Kkowar. CXXXI

VOCABULARY.

To be able ... host&r giko; biko.Above ... tbrik.Abuse ... dishloo.To abuse ... dishloo koriko.Accustomed ... adut; fehl.Acid ... shat.Active ... t~roo.To advise ... nasihat koriko.After ... Achdr; ichi.Again ... wa.Air ... howl.Alert ... hish.All ... chik.Alongside of ... prashowulti.Always ... hirnis.Although ... wighumki.And ... wA.Anger ... khdrmi.Angry ... kahdr.To be angry ... kahren biko.Another .. di.To answer ... jiiwab diko.Ant ... pillili.Anxiety ... khiyAl.Anxious ... fikir doonuk.Apart ... tunha.Apple ... pdlogh.Apricot ... jooli.Arm ... bizoo.Army ... bol.To arrive ... toriko.Arrow ... weshoo.To ask ... bushur koriko.Ass ... gordokh.At ... ah (suffixed).Aunt (father's sister) ... betch.Aunt (mother's sister)... JAutumn ... shiroh.Avalanche ... resht.Away ... lk6.Axe (war) ... tiparzing.,, (wood) ... birdokh.

Back ... krem.Bad ... shoom.Barley ... siri.Basket ... beloo.


Khowar. cxxxi

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CXXXII Kh o war.To beBeanBearBeardTo beatBeautifulBecauseTo becomeBeforeTo beginBehindBellyBelowBetweenBirdBitterBlackBlindBloodTo blowBlueBluntBodyBoneTo be bornBowBoyBrainBrassBraveBreadTo breakBreathBrickBrideBridegroomBridleBridgeTo bringBroadBrotherBrownReddish brownBullBulletButButterflyBy

To callCamel

... assiko; shiko.... rimbogh.... arts.... rigish.... diko.... chtst.... ketchah ki.

... biko.... nuss.... shiroo koriko.... Achir.... khoyi.noo.... muri.... miji.... jindar.... trok.

shah.kAnoo.

... leh.... phoolko.... 6tch.... mhtoo.... buddum.... kol.... ajiko.

dron.... duck.... mAz.... loh.... phr dil.... shipik.... chiko (intrans.); chiniko (trans.)... hah.... ishtoo.

... shlbok.

... I... iwis.

... sir;- telsiri.

... Angiko.

... biroghun.

... brdr.

... jigiri.

... krooyilo.

... reshoo.

... weshoo.

... hamini.

... philmsdhk.

... sur.

... hooi diko.... oot.


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Khotwar.

Cattle (collectively)CharmCheekChinCircleCleanClevernessClothesCloudCockCold (subs.)Cold (adj.)ColourTo comeTo come outCopperCornerFour-corneredCorpseCoughTo countCountryCourageCousin

CowTo creepCrookedCrowCurls (of hair)Custom

DaggerTo danceDancingDangerousDarknessDaughterDawnDayMiddayTo-dayDeafDeathDeceitDeceitfulTo deceiveDestituteDewTo die

leshoo.tawiz.mi'ikh.zendkh.rogh.puzgA.khishkorik.zupp.kot.n~ri kookoo.ooshiki.ooshuck.rung.giko.nisiko.doorim.boorj.chirikbt.jussut.kopik.ishimiriko.wullit.pir dili.brar m., ispoosir f; (as forms of ad-

dress) lull m. kaif.leshoo.rookooshiko.koli.kAgh.preshoo.miruss.

mehmoodi.poniko.ponik.kuturnik.chooi.joor.wilah belo.lndjs..granish.handn.karootoo.brik.fun.changik.fun diko.chhn.prijgar.briko.


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Khowar.

DifficultDirtyDispositionTo dismountTo doDogDonkeyDoorDownDreamTo drinkDrumDry

EagleEarEarthThe earthEarthquakeEastEasyTo eatEclipseEdgeEggElbowEmptyEnemyTo enterEnvyEqual toEquinoxEveningEverEverybodyEverythingEweEye -

FamilyTo fallFarFat (subs.)Fat (adj.)FatherFaultFearFeatherFemaleFig

miishkil.nizghsti.f6hl.khwumiko.koriko.reni.gordok.bitt.pust.khshp.piko.dol.chichoo.

saiyoorj.kAr.chiiti.bhim.bblmiiji.nisiko.Askin.jhibiko.grah.dum.aikn.koorkoon.khili.dishmun.ootiko.ghumiz; mdzir.burki.hummil.shumma.kyawlt.chikmosh.chikjindri.keli.ghutch.

roiwiloo.tor biko.dood6ri.zikh.tfil.tutt.ghnah.brtooik.piitch.istri; kim'ri.kowitt.


cxxxiv

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...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

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Khowar.

FightTo findFingerTo finishFireFishFlock (of birds)FlourFlowerFluteTo fly (as a bird)To followTo cause to followFollowingFootForTo forgetForgetfulnessFortFowlFoxFriendFriendship

From

Frost

FruitFurFull

GardenGenerousTo getTo get upGirlTo giveTo goTo go outGoats (collectively)He-goatShe-goatWild goatGodGoldGoodGrapeGrassGratitudeGreatGreenTo grieve

... gutt.

... 16ko.... chimoot.... kilko; kUl koriko.... ungAr.... mitsih.... rom.... peshiroo.... gumboori.... surnai; boloo.... iliko.... Achi giko; Achi biko.... chuckeko.... Achl.... pong.... buchun (sufixed).... roksiko.... roksi.... noghor.... kahuck.... pooshi.... dost.... dosti.

r rdr Ar (to inanimate). sur (to animate objects; suffxed).

... mer'j.... mewah.... zish.... tip.

... goorzen.

... hit herdi.

... 14ko.

... ripiko.

... koormoroo.

... diko.... biko.... bedibiko.... leshpai.... titch.... pai.... mroi.... Khaidai.... sorum.... jum.... droch.... j6sh.... shikir.

.1 t.soz.krotko.


cxxxy

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxxxv 1880

Gun ... tooik.Gunpowder ... w6s.

HailHairHalfHandRighthandLefthandHandleHappinessHappyHardHareHatredHawkHeadGood healthTo hearHeartHeatThe heavensHeavyHenHerdHereHighHollowHomeHopeTo hopeHorseHorse-shoeHotHouseHowHow manyHow muchHumbleHungerHungryHundredTo huntHusband

IceIdleifIllnessIn

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yos.kahil.wAghum.chaiyek.undrini (suffxed).


Khowar.exxxvi

kochihni.poor.phutt.host.horski host.koli host.gon.khtishini.khtsh.dung.gholdi.muzir.yoorj.sor.tundroosti.kidr diko.herdi.p~chi.Asman.khaiyi.istri kookoo.rom.yah; yerah; haiyerah; yoh.jung.khili.door.oom'd.oom6d koriko.istor.nal.petch.khuttun.ketchah.kundoori.kundoori lot.Ajiz.choowi.choow.sh6r.ishkir koriko.mash.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxxxvi 1880

Khowar. cxxxviiIndustriousInfantIron

Kettle-drumTo kickTo killKingKing's sonKneeKnifeTo knowKnowledge

LameLandWaste landLanguageTo laughLeadTo learnTo leaveLegTo let goLevelLieLifeLight (subs.)Light (ad.)LightningLikeLipLittleA littleLiverLongTo look atLoveTo loveLow

MaleManYoung manOld manMankindMareMarriageTo measureMeatMedicine

kortmgir.tsuck.chimoor.

dummuna.pedingung diko.miriko.mihter.mihter jow.zAnoo.kooten.hUsh koriko.ukilmin.

khsitoo.boom.kch.looh.hosiko.hMziz.chichiko.14kiko.d6k.1kiko.barobAr.chAnga'k.jun.ioshti.lots.bilphukk.ghonah.shoon.tsuck.kum.shoghoon.drding.poshiko.yAr.dosti koriko.pust.

nAri.m6sh.j uwan.zaroo.roi.midian.jeri.nim~ko.paishoor.ilI j.


Khowar. cxxxvui

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxxxvii 1880

cxxxviii Khowar.Mid-dayMidnightMilkMistMoonNewmoonHalfmoonFullmoonMonthMorningMothMotherMountainMouseMouthTo move (intrans.)MuchSo muchThis muchMudMulberryMuscleMusicMust

Nail (finger)NameNarrowNearNeckNephewNeverNewNieceNightNoNobodyNorthNoseNotNothingNow

OfOldOnOpenTo openOrTo orderOut

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doghoor.nam.turung.shoi; nussi.gerdun.nowis.kyawit di nob.nokh.nowis.chooi.no.kahnoh.heppreshi.nusskir.neki.kedrikh noh.hAnisen.

o-(sufixed).prino.ai; s6rA (sufxed).hUrt.bicheriko.yA.bund~ko.b~ri (sugxed).


cxxxvm i Khowar.

granish.chooi barobar.shir.gert.muss.nogh.phitooki.pinjerush.muss.chooichi.yoorum; postw~zair.nun.zom.kilow.uppuck.kiji biko.boh.horoo burki.hAmoo burki.zah.m~ritch.k~low phisho.d61 b6loo.bush.

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxxxviii 1880

Khowa r. cxxxixTo overthrowOwl

To be painedPalacePartridgePeachPearPeoplePerhapsPigeonPityPlaceTo placePlayTo play (a game)Pleasant tastingTo pleasePleasedTo be pleasedPloughPointTo pourPraisePridePrincePrincessTo produceTo promiseProudTo pull

QuailQuarrelQuarterQueenTo be quick

RainbowRainRamTo readReadyTo receiveRedRelationRelationshipTo rememberRemembranceTo returnRice

... chighaiko.... boo.

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Khowar. cxxxix

chumiko.baipush.kooloo.girgilogh.tong.jun.kyah.kor.jAn polik.jugA.lekiko.ishthk.ishtik kariko.zowiloo.khitsh koriko.pissun.khtsh biko.kishini.poor.driko.siffut.tiklboori.mihterjow.khoonzI joori.hostir giko.wAda koriko.tukdboor.jingaiko.

bertt.kht.nuss.khoonzi.tuzz~ko.

drinhino.boshik.wurkAlo.r'ko.taiydr.14ko.krooi.kumdir.kumda'ri.herdi koriko.y~d.Acheguriko.grinj.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxxxix 1880

cxl Khowar.khoowitin.pHlingasht.rfdpiko.sin.pon.ispriz.shimini.pindoroo.shen.d ko.

SadSaddleSandTo sayTo search forTo seeSeedSelfTo sellTo sendTo separateServantShadowShameSharpSheep (collectively)Wild sheepShortShoulderTo shoutShutTo shutSideOn this sideOn that sideAlongsideSighSilentSilverSinewTo singSingingSisterTo sitSkinSlaveSleepTo sleepSlopingSlow

ghumgin.hn.shighoor.reko.mushkiko.loliko; poshiko.bih.tun.bizemiko.wosheko.noweriko.shudder; duck.chikh.shurm.tookiinoo.leshpai.ran.iskooldi.kootoo.kooj koriko.kori.botiko.troski.haiyawulti.hewulti.prishowulti.shiroo.phik.drochum.poi.

bush~ko.bash6no.ispoosar.nishiko.post.maristunporik.poriko.koli.kAhil.


RichRingTo riseRiverRoadRoofRopeRoundRoughTo run

exl Khowar.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxl 1880

Khowar. cxliSmallSmokeSmoothSnakeSneezeSnowSoftSolsticeSomebodySomethingSonSorrowSoundSouthSpadeSpoonSpringTo standStarSternStoneStormStraightStrengthStrongStupiditySummerSunSweetSwiftTo swimSword

TailTo takeTo take awayTo take up

To teachTo tellThatThenThereThereforeTheseThickThinThirstThirstyThisThoes

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Khowar. cxl i

tsuck.kshhn.ushipoko.aiy.Aishtoorkik.him.plush.yerwAn.kah.kedrikh.jow.kuffai.Awazd.yeppreshA.bel.kippini.bosin.rdipiko.istiri.dung.bat.tofin.hask.koowdt.koowitin.b6koo.grishpoh.yor.shirin.tAroo.Asniko.kong6r.

roon.dosiko.Aliko.ai }koriko.chicheko.reko; gush koriko.hess; heh.huss~wdkt.herah; terah.himoobuchun.hdmit.b6sk.jokh.trishni.trishni.haiyA.het.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxli 1880

cxlii KA owa r.ThoughtThroatTo throwTo throw downThumbThunderThusTillTimeTimidTin

To

ToeTogetherTo-morrowThe day after to-morrTwo days after to-m

row.Three days after t

morrow.TongueToothTouchTo touchTowardsTreacherousTreeTruth

... khiyl.... book.. petsiko; driko.. driko.... lotro chAmoot.... bimberbsh.... hmbsh.

.. tA; bikdput.w~kt.boortwA.kalai.r6t6 (sufxed).bt6&chAmoot.

... Ibiti.

... pingichooi.)w pingi.)r- shoo pingi.

-o- ortiri.

... ligini.... don.... torik.... toriko.... wulti.... fund.

kun.... h5sk.

Ugly ... durt.Uncle (father's brother)) mik.Uncle (mother's brother)Under ... moolla;Unless ... bagr.Up . jung.Upright . h.. 5sk.

ValleyVeinVeryVery wellVillageVineVoiceVulture

WallWalnutWalnut treeWater

moolto (sufixed)

g6l; ret.ydiroo.boh.jum.deb.droch.htwAz.bizbur.

kinj.

birmogh.oogh.


cxlii Khowar.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxlii 1880

Khowar. cxliiiWater-millWeakWeaknessWeddingWeekTo weepWestWetWhatIn what wayWheatWhen (interrog.) ...

When (relat.)WhenceWhere (interrog.)WhichWhiteWhipWho (interrog.)WhyWideWidowWidowerWifeWindWindowWineWinterWiseWishTo wishWithWithoutWomanOld womanYoung womanWoodWool

,, (pushum)WorkTo workThe worldTo write

YearYellowYesYesterday...The day before yester-

day.

Iwesbroo.

bok.gin.tsAlikh doori.ren.yomun.

rai.rai koriko.sim (sufixed).we.kimeri.yAroo.choomootkir.dir.phshp.mnirgildm.kordm.korim koriko.dtinyi.nooweshiko.

yooran.zerch.di; jum.oozen.dosh.


cxliiiKhowar.

khorg.bikoowut.bikoowut.jer.shd buss.kuliko.dokodiko.zah.kydkh.ketchikA.gom.kyiwit.huss6w~kt.koorkr.koorah.kih.ishpiroo.chighez.kah.koh; kyotd; kyobuchun.frikh.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxliii 1880

cxliv Khowar.

Numerals.

16 josh choi.17 josh s6t.18 josh osht.19 josh nyon.20 bsher.21 bisher 1.30 bisher josh.40 joo bisher.50 joo bisher josh.6o troi bisher.70 troi bisher josh.8o chor bisher.90 chor bisher josh.oo shbr.

(No higher number.)

. .I bar, &c.

. . AwIlum.

Second

Third .

joowum.

troiyum, &c.


I

2

3456789

10

1 1

12

131415

I.

j 00.troi.chor.p6nch.choi.sat.osht.nyon.josh.josh f.josh joo.josh troi.josh chor.josh p6nch.

Once

First

exliv Khowar.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxliv 1880

APPENDIX I.

BUSHGALL

[Spoken by the Bushgali Trhibe of the Siak Posh.]

Singular. Plural.

I . .uns. we .. imma.of me . of us . imma.

thou ti. you sha.of thee too. of you sha.

he or she inner, they umna.of him or her in. of them. umna.

SENTENCES.

Come here . An uts.Go ..What is your name? Too nom kz?Whence have you come? . Kwr ssh6Where are you going? . Kw.r .nj PIs this your horse? In-n6 ooshp6 too sz No, it is my father's horse .Nei i tutt ooshpz6.I am hungry .I owotA bissi.I am not able .NA aIam.I do not know N zrenum.What do you want? Kai w.g. njiPI am much pleased with him . . nn t bidi leh assiHe is stronger than him . Inn inn6 i katoower ass6.

T

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxlv 1880

cxlvi Bushgali.

VOCABULARY.

To be able ensti.Advice ... wirip shoh.Again ... warekti.Alive ... shooweh.All ... pareh.Always ... parierAngry ... mujehTo be angry. ... mujegrIApple ... purreh.Apricot ... tsiri.Arrow ... kon.To ask ... kooddik, imp. koodow.Asleep ... wiron.Ass ... kbre.Astonished ... dbr.Aunt (father's sister) ... jenshndin (if older than father); kroin-

shnhin (sy younger).(mother's sister) jenshndn; kroinshn"n.

Awake ... pshoois.

Back ... pitt.Bad ... dugger.Barley ... rits.Battle-axe ... kash6.To be az.Beard ... d~ri.To beat ... winsi.Beautiful ... shingri.Before ... pamhik.To begin ... papillesti, imp. papillf.Behind .. ptper.Belly ... kitull.To bind ... gityd.Bird ... mrungzeh.To bite ... ajingoodd.Black ... jI.Blind ... kinr.Blood ... loot.To blow ... pibuss (?)Blue ... kooger.Body ... jit.Bone ... uttt.Bow . dron.Bread ... boott.To break ... imP. petto.To bring ... owri.


Buskgali.cxlvi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxlvi 1880

Bushgall.

Brother bra.Bull ... asheh.Butter ... noont.To buy ... gnusstA.

To call ... imp. wullow.Cat ... pishush.Chair ... bAn.Cheek ... nusker.Children ... permer.To choose ... chIrA.Clean ... adoobS.To clean ... pik kard.Cloud ... ntro.Cock ... ntkukkuk.Cold ... shelleh.To come ... atsendd.Copper ... deryoo.To count ... gareyA, imp. gar6.Country ... gI.Cow ... goh.

Crooked ... skir.Crow kor.

Dagger ... kitrA.Daily ... pareng~jer.Dancing nut.Darkness undereh.Daughter ... ju.Day ... gAjer.Mid-day ... samog~jer.To-day ... shprhkdjer.Dead ... murreh.Deaf ... asingi.Death ... murren.Deceit ... mijun.

Delicate ... shingrA.Destitute garib.To die ... mirA.Difficult ... zor.Dirty ... dugger.

To do .. kard, imp. kishiDog ... koort.

To drink ptyA.Dry ... dariss.

Ear ... kur.

Earth ... pullul.Easy ... asin.To eat ... yenr.Egg ... ajow.


cxlvii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxlvii 1880

Buskgalz.

ElbowEnemyEnoughTo escapeEveningExceedinglyEye

FaceTo fallFarFatherFatiguedFearFeatherTo fightFingerTo finishFireFlowerFoolishFootForeheadFortFowlFoxFriendFromFruit

GirlTo giveTo goTo go awayGoatGodGoldGoodGrand-fatherGrand-motherGrapeTo graspGreatGreenGun

HairHalfHandHardHead

areptt.dishmun.bess.

zmp. moghoo.shm.bilook.achen.

nusker.imp. ing 6 .

badr.tutt.gitrer.vidirik.puttyoo.sooch kari.angibr.sangaiyA, imp. wazingow.anga.push.chiteb.kydir.mun.kullah.kukkuk.vrigi.soll.ti.kuchoowich.

jk.presti, imp. pitush.&nr.good.wuzzeh.Imbrd.son.leb.wow.waiy.druss.gootA.bl.ntlen.tuppko.

jui.echleh.doosht.kugger.sheh.


cxlviii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxlviii 1880

b'ushga Ii. cxlix

To hearHeartThe HeavensHeavyHen.HereHighTo hopeHorseHotHouseHowHow muchHungryHusband

IbexIceImmediatelyInfantIron

To kickTo killKneeKnifeTo know

LameLeadTo learnTo leaveLifeLight (subs.)Light (adj.)LightningLipLongLooseLow

MaidTo makeManYoung manOld manMareMeatMelonMid-dayMid-night

stngaiyi.zurreh.dih.alhngah.ishtri kukkuk.Ani.ooreh.tummA.ooshp.tuppi.Amah.kaisteh.kai kiinj.atah.much.

mrang.sheh.tupp thich.ati.chimoh.

pAnwli.jensi.Z9nkuttah.poorj.

kter.thtch.

imp. remooksh6.-nummusti, imp. nummoo.shoon.rich.16ger.pilsin.yisht.dergran.chilen.wav'reh.

drooik.karA, imp. kishi.muncher.loot.poordok.ishtri ooshp.anah.cArboozah.samogAjer.samorut.


Bushgali. cxlix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cxlix 1880

Bushgall.

MilkMoonMoreMorningMotherMountainMouthThis much

NakedNail (finger)NameNearNewNightNoNoiseNose

To obeyOfOilOldOnlyTo order

PainTo pantPearPleasedTo be pleasedTo pull

Quickly

zooh.mis.bilook.dullkeh.

doi.asht.inn6 gek.

limungsten.nichen.nom.toreh.nool.rudder.nen.chow.nashr.

shtAIl.

anooh.piikilah.gitok ti.h6kum prestA.

brazen.shoshotinA.tang.shotik.shatini.

imp. nooksow.

... tupp tich.

RainRamRedTo remainRemainingRichRiverRoadRockTo run

SandTo sayTo seeSeedTo sell

ughul.ni.zerun.

imp. ootiow.pootiber.urreh.nunni.

Pit.A6lwutt.

achoond.

syoo.kurr6.ashkri.bt.vretch k6asA.


cl

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cl 1880

Bushga Ii. cliTo sendServantSheepShortShoulderTo showSickSilverTo singSisterTo sitSkinSlaveSleepTo sleepSlowSmallSmokeSnowSoftSonSorryStarStoneStraightStrongSunSwiftSword

ThatThereThirstyThisTo throwThunderTightToeTo-morrowTongueToothTreeTrouble

Ugly ...Uncle (father's brother)

Uncle (mother's brother)

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

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...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

...

* In this instance the th is pronounced as in English.


Buskgal'. cli

namii, imp. namoo.shudder.weh.moteh.tas.

imp. warow.brazower.aryoo.

imp. dummoo.sus.nijenstd.goochum.biri; lowndoh.pshooik.pshooik kari.dahger.permastak.dyim.zim.wiogh.pathr.*boodabuss.rishtah.wutt.shtull.leh.soo0.shatramoh.tarwich.

soor.AkM.opik.inne.

imp. ashoo.oodrun.Aren.angibr.dullkinkijer.dits.doot.kunnah.guttren.

duggerker.jenshtutt (if older than father); kroin-

shtutt (if younger).mum.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cli 1880

Bushgali.

VeryVillageVoice

WalnutWaterIn this wayIn that wayWeakWetWhatWheatWhen (interrog.)Where (interrog.)WhiteWho (interrog.)WhyWifeWindWiseTo wishWomanOld womanWood

YellowYesYesterdayYoung

bilook.grim.kot.

yamun.owgh.kittok ti.soorokti.tatrer.zilleh.kai.gaim.koot.kwer.kashir.kichi.ki.shtri.dummoo.kshileh.mujjen. k6nsd.jhker.poordtk.dow.

Adr.lugien.diskijer.lit.


clii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clii 1880

Buskga ii. cliii

i ek.2 d.3 tr6.4 shtah.5 pach.6 shoh.7 soot.8 6nsht.9 noon.

io dits.I I yenits.12 dits.13 trits.14 shtrits.15 pachits,16 shits.17 satits.

Numerals.18'920

21

22

30

3140

506o7080go

100

200

400

oncetwicethrice

ashtits.nits.witsi.witseo.wits-a-do.wits-a-dsts.wits-a-yenits.diwitsdtwits-a-dits.trdwits.tredwits-a-dits.shtah wits.shtah wits-a-dits.pachstsi.dhts witsi.hazAr.

ewer.diwer.trewer.


vI

Buskgali. cliii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cliii 1880

APPENDIX J.

YIDGHAH.Spoken in the upper part of the Ludkho valley, and in Mfunlan.

DECLENSIONS.

Singular.

a house .of a houseto a housea house .from a house .

a horse .of a horseto a horsea horse .from a horse

Plural.

ky6.ky6na ky6-en.ky6ze ky6-en.

yasp.yasp.nA yasp-en.yasp.ze yasp-en.

housesof housesto houseshousesfrom houses

horsesof horsesto horseshorsesfrom horses

ky6-i.ky&-i.ni ky -ef.ky8-i.ze ky6-ef.

yasp-i.yasp-i.ni yasp-ef.yasp-i.ze yasp-ef.

PERSONAL PRONOUNS.Nom.

I .zohthou too

he, she or it woh d.hooroh r.

we mikhyou . mif

yeh n.they . weh d.

hooreh r.

GEN. DAT.

muntohAmun n.eyen d.iwun r.AmikhimhfAmuf n.aiyef d.0-of r.

nimunnitohnimun n.neyen d.nowun r.nomikhnomafnimuf n.neyef d.no-of r.

Acc. ABL.

vamunvitohvum n.veh d.voh r.vomgkhvomifvumuv n.vev d.VoV r.

jimun.jitoh.jimun n.jeyen d.jowun r.

jamikh.jimhf.jiimiv n.jev d.jo-ov r.

N, d, r stand for near, distant, remote. Thereof gender.

are no distinctions


Nom.Gen.Dat.Acc.Abl.

Nom.Gen.Dat.A cc.Abl.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh cliv 1880

Yidgkak.


INFINITIVE MOOD.

Present. Past.

. jiah. | to have struck . jiah bush.

PARTICIPLES.

Past.di6. having struck . jioh.

INDICATIVE MOOD.

Present Future.Singular. Plural.

I am striking or will strike dahum. we are striking, or will strike . dahum.thou art striking or wilt strike d6h6. you are striking, or will strike dahuf.he, she or it is striking or will ddh6. they are striking, or will strike dAhit.strike . .

Imperfect.Singular.

I was striking . . jt-ethou wert striking . j-the, she or it was striking . j-e

I had struck . igu

thou hadst struc. jigi

he, she or it had struck ji-vic

I struck . . ji-en

thou struckest . jit.he, she or it struck .. joh.

I have struck jigu

thou hast struck jiget.

he, she or it has struck ji.

IISingular,

strike thou . dih6.let him, her or it strike . dih6.

Plural.

rmstum. we were striking .stet. you were striking .rstoh. they were striking .

Pluperfect.m viob. we had struckvioh. you had struckoh. they had struck

n.

Perfect.we struckyou struckthey struck

Praterite.we have struckyou have struckthey have struck

ji.erstum.ji-efstef.

ji-etstet.

jigum vioh.jiguf vioh.ji-vioh.

ji-em.ji-ef.j-et.

jigum.Jiguf.

ji-6.

MPERATIVE MOOD.Plural.

strike you dih6.let them strike dih6.

The passive voice is formed by the use of the auxiliary verbkshzj ah " to go," as ; flak kshzyah " to be struck."

The interrogative is formed by adding a to the verb in all itsforms.

[NOTE.-The above does not exhaust all the forms of the verb, but they are the onlyones of the correctness of which I could be sure.]


to strike .

Present.striking .

cly

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clv 1880

Yidgh akh.

Present Future of the verb SHOOAH " To Become."

Singular.I becomethou becomesthe, she or it becomes

. shom.shoo-it.shoo-it.

we becomeyou becomethey become

lural.shom.

. . shof.

. . shot.

Present tense of the verb ASTAH " To Be."

I amthou arthe, she or it is

Singular.astet.astet.astet.

we areyou arethey are

Plural.. . . astet.

astet.astet.

Past tense used with both verbs.I was or becamethou wast or becamesthe, she or it was, or became

bim.bit.bioh.

we were or becameyou were or becamethey were or became

SENTENCES.

i. What is your name ?2. This is my brother.3. My brother has two good horses.4. His sword is better than mine.5. I want to go to my home.6. How far is it from here?7. It is twenty days' journey.8. I told him that I could not vom

day.9. What do you want?io. Why do you ask me thisii. I can run faster than he can.

Toh nim ches min.Moh mun vrai min.Mun vraiyen loh ghush6 yaspi astet.Eyen kxgoren mun kiLgor ghush6 astet.Ni ky6-en kshiyah muns khiyAl astet.Ze moloh chemin looroh astet.Miintroh pidoh wistoh mikh.

e to- Mun nowun ishtum zoh door Agoyahchi wizidum.

Nitoh koyi raist.*Too moh vimun chi pistet.Zoh eyen tiz ghizum.

* A corruption of rai astet.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, N

bium.b-if.bi-it.

clvi

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clvi 1880

K dghah. clvii

To be ableAboveAbuseTo abuseAccustomedAcidAfter (place)After (time)AgainTo agreeAirAliveAllAloneAlongside ofAlthoughAmongstAndAngerAngryTo be angryAnotherAnswerTo answerAntAnxietyAnxiousAppleApricotArmArms (weapons)To arriveArrowTo askTo ask forAsleepAssAstonishedAunt (father's sister

,, (mother's sister)AutumnAwakeAway

BackBadBarley

VOCABULARY.

wizidah.... boorghoh.... Astiah.... Astiah kerah.

. 'det.... trishpoh.... shpuchin.... bid.... dir,... kAbT kerah.... howl... zindoh.... Ambi.... ifkigoh.... pichirum.... wdhgumki.... dokomulun.... 00.

... khuffoh.

... kyah~r.

... kyah~r kerah.... dir.... joowib.... joowa.b kerah.... moorghoh.... fikir.... fikiri.

.. moonoh.... chir6

. lust.... yarikh.... risiah.... lispikh.... pistah.... dellah.... lowidum.... khoroh.... hairin.

kokoh.kok li~ghdoh.

... paiz.

... jibim.

... lok.

pishchoh.... dIlk ; nashker.... yershiyoh.


Yzdgkak. civii

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clvii 1880

Yidghah.

Battle-axeTo beBearBeardTo beatBeautifulBecauseTo beeomeBefore (time)Before (place)To beginBehind*BellyBelow*BetweenTo bindBirdTo biteBitterBlackBlindBloodTo blowBlueBluntBodyBoneTo be bornBothBowBoyBrainBrassBraveBreadTo breakBreastBreathBrickBrideBridegroomBridleBridgeTo bringBroadTo be brokenBrooch'Brother

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* The words for above and behind are identical, so also are those for below andbefore.

clviii

toower.Astah.yersh.ydrzoh.jiah.sooriti.chemin.shooah.piroh.ps~roh.diiftah.boorgoh.oojit.psiroh.domulun.troghdah.zerzoh.nighuvdah.tulkh.noroh.yAdh6.moh.phooah.Akshin.mighioh.tonoh.yestoh.Ajistah.Abelidroon.poor.mighs.miss.blhidbr; poorddl.nughun.vristchah.fiz; ischinah.dom.itshtoo.

shibok.

Avlin.yeyah.Avrah.ookwah.vristchah kshiyah.chimoh.vrai.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clviii 1880

Yidglzalz. clixBrownBullBulletTo burn (trans.)To burn (intrans.)To buryButButterButterflyBusinessTo buyBy

To callCamelCarelessCatCharmCheekChinTo chooseCleanClothesCloudCockColdColourTo comeTo converseCopperCornerFour-corneredCorpseTo coughCoughTo countCourageCowCrookedCrowCultivationCustomTo cut

DaggerDailyTo danceDarkDaughterDayMid-day

boodeki.kyAkh.pish.pifah.gavdah.dizdah.Amah.muskoh.kotiah.hart.sodah kerah.zA; z6 (prefixed).

ooshiwah.shthroh.bI fikir.pishkoh.toomAr.kelikoh.zdnakh.chivdah.pighzghoh.chupun; werob.migh.ner kireh.y6kh.rung.Agoyah.gupdah.loh.shimgah.chArboorsh.jussut.khiftah.kofah.yoomrah.himut.ghowoh.chop.khin.zirahit.dustoor.thirdah.

mamoodighoh.mish mish.drivdah.tdroh.

lighdoh.mish; mikh.mishen.


clixYzdghak.

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clix 1880

clx Yidghah.

To-day ... door.

Dead ... mooroh.Deaf ... ghoo.Death ... margh.Deceit ... fun.To deceive ... fun jiah.Dew ... prejga.To die ... moorah.Difficult ... nshkil.Dirty ... budrooyi.To divide ... bighdah.To do ... kerah.Dog ... gulv.Door .. ivor.Dove migyah; kiimri.Dream ... koovun.To drink ... shumdah.Drum doombmoh.Dry .. shk.Dust ... kutter.

Ear ... ghoo.Earth ... ghoroi.

The earth ... zimin.Earthquake ... moojevt.Easy ... ask'n.To eat ... khoorah.Egg ... orgooh.Elbow ... rez6.Empty ... khili.

Enemy ... dshmun.Equal ... vesputch.To escape ... ristah.Evening ... shim.Everything ... hirchiz.Ewe ... moowogh.

Eye ... churn.

Face ... rooiFamily ... IjgIl.To fall chestah.Far ... looroh.Fat (subs.) ... subrim.Fat (adj.) ... lunduk.Father ... tutt.To be fatigued ... pokhtftah.Fear ... tors.To fear dbriyah.Feather poona.To feed ... korovdah.Female ... shloh.

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clx 1880

Yidg/uTh. clxiFightTo fightFingerTo finishFireFirstFishFlourFlowerFoolishFootForForeheadTo forgetTo forgiveFortFowlFoxFriendTo frightenFromFruitFull

GardenGirlTo giveTo goTo go outHe-goatShe-goatWild goatGoldGoodGrapeGrandfatherGrassGreatGreenGriefTo grieveGunGunpowder

HailHairHalfHandRight handLeft handHandle

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bight.ldghdah,liah.kshiyah.koochah.firghAmoh.vizoh.nukchir; shamonnA; trowoo.till&.ghush6.agidroh.

pip.oosh.tstir.s6vz.ghom.ghumzah.tifuk.dirooi.

moorghik.poghoh.nim.lust.horzooh lust.chop lust.dustoh.


1V

Fidghah. clxi

difah.diftah.ogishtchoh.khils kerah.yoor.Awul.kbp.yrah.gl.bAkil.pelloh.nA (prefixed).pishaneh.permistchah.bukshindi kerah.lizokh.keryoh.roosoh.dost.droh whvdah.ze; zd (prefixed).

Aphr.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxi 1880

clxii Yidgltak.HappinessHappyHardHareHawkHeadHealthyTo hearHeartHeavyHenHereHighHoneyHopeHorseHorse-shoeHotHouseHowHow manyHow muchHunger[-ungryHundredHusband

IceIfTo be ignorantIllTo be illIllnessInInfantIron

To joinTo jumpJustice

KettledrumTo kickTo killKingKneeTo kneelKnifeTo know

Lame

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... w~hgum.

... bilkil shooah.

... lorooh.

... lorooh shooah.

... lorovoh.

... d6; dir.... rizi.... rispin.

... jiftah.... istiischah.... insuf.

... tabilaghah.

... polingi jiah.... mischah.

mishtir.... zik.... dozinoh kerah.... keroh.

... wizedah.

... shell.


clxii Yidghah.

feryoh.ghushi,sukt.sigh.pilz.poosir.tdzghoh.doghbjah.zil.ghdrkh.kiryoh.m16; moloh.bilund.agibin.boomit.yasp.chowli.pich.ky&.chemin.chund.chund.wAkhrAkh.ooshii.shar.shfoh.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxii 1880

Yidghah.

LanguageTo laughLeadLeaf of a treeTo learnTo leaveLegLieLifeLight (subs.)Light (adj.)LightningLikeLipA littleLiverLongLooseTo loseLow

MaidTo makeMaleManYoung manOld manMareTo marryMarriageTo measureMeatMedicineMelonMid-dayMidnightMilkMillTo mixMoonMonthMoreMorningMotherMountainMouseMouthTo move (trans.)To move (intrans.)MuchSo much

chimitkeryoh.kerah.ner.merer.

i oowin.zor.maiyighoh.wilkh kerah.wdlkh.muvdah.ghtsh.dirooi.kirbooz6.mishen.kshowoh barAber.kshird.khirwoh.viddghdah.moghoh.moogh.zift6.sAher. Ininoh.pefer.perkh.pookhor.moojivdah.nooghdah.

jihin.harooni.


zabAn.khudiyah.k~lub.punik.wiksah.lIkrah.pishchen.chopt.jAn.aringoh.shbiik.aroonwoh.

nooAfik.parshik.kestah.jiger.vin.wussi.gibuvdah.p6st.

clxiii

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HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxiii 1880

Yidghah.

yendah.meretch.bzgah; iltrah.doomdmighah.

NakedNail (finger)NameNearNeckNeverNewNightNoNobodyNoiseNoseNotNothingNow

Ofold1OnOnlyOpenTo openOppressionTo orderOut

PathPainPartridgePearPerhapsPigeonTo placePlainPlayTo play (a game)PleasedTo be pleasedPloughTo ploughPointPoorTo praiseTo preparePridePromise

shilokh.andkni.nim.nizdik.shilleh.hech kiloh nah.noo6.kshowoh.nah.kidichi, acc. vokohchi.hAwiz.

fiskoh.chi.hich kich.wut1ss.

i.

zor ; telt.mIl; skoh.fukut.ksha'dah.wivetah.zilm.hkim kerah.dokhchoh.

padoh.lorov4.joijob.kyoghob.tyah.ko-woo.iistaiyah.pistoh.khudi.khudiyah.khtsh.ferioh shooah.sporoh.sporoh kerah.sor.ghdrib.shah bish kerah.tbyar kerah.tdkAboori.wadoh.


This muchMulberryMuscleMusic

clxiv

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxiv 1880

Yidghah.

widoh kerdah.... tdkAboor.... kistchah.

... hunzighoh.

... jelt.

RainRamTo readReadyTo receiveTo recognizeRedTo remainRemainingTo rememberTo returnRiceRichRingRingletsRipeRiverRoadRockRoofRopeRottenRoundTo run

SaddleSandTo searchTo seeSeedSelfTo sellTo sendTo separateServantShadowShameSharpSheep (collect.)ShortShoulderTo showShutSick

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To promiseProudTo pull

QueenQuick

clxy

novob.pleshyeh.ishtah.tbydr.priviah.wizidah.stirkoh.oozaiyah.bish.yad kerah.ghostchah.shi.dowlutmund.perghishchoh.kbjkah.pishai.ddrivow.pddoh.EIstirgher.ischik.tunow.fsht.perwAkin.ghizdah.

pulun.sigioh.tIlsh kerah.d.jirah; listchah.tooghUm.koyah.peristah.khiizdah.wettah.shudd4.sighoh.sherm.thrghoh.pleshyi.kookyoh.ssivdoh.nishan kerah.hot.lorod.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxv 1880

clxvi

On this sideOn that sideSighSilentSilverSinewTo singSisterTo sitSkinSkySlaveSleepTo sleepSlowSmallSmokeSnakeSneezeTo sneezeSnowSoftSomeSomebodySonSorryTo sparkleSpoonTo speakSpringTo standStarStoneStormStraightStrengthStrongSuitableSummerSunSweetSwiftSword

TailTo takeTo take holdTo take upTo teachTo tellThat

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Yidghah.

moloh; skekirah.oloh; skimkirah.hizi.khimosh.rap8oh.righoh.figikah.yikhoh.nitstah.kuruss.asminoh.huddA.loghit.loghAdah.kihl; shim.rizah.loo.1j.khirfoi.khirfah.werfoh.molaim.kustah.kidi- ; acc. vokob.pooser.kuffoh.lIpessah.kufch.gup jiah.psidroh.jiibah.sittAreh.gher.toofin.hoorzook.koowut.zool.rn'nasib.wiroh.

mA.

kshint.ielt; thnd; tiz.k6gor.

Him.ghordah.futtah.borghah.wsksah.ishtah.woh.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxvi 1880

Yidglia Ii. clxviiThat (relat.) ...ThereThick ...Thin ...Thirst ...Thirsty ...ThisThroatTo throw ...ThumbThunder ...Thus ...TightTimeTo ...Toe ...Together ...To-morrow ...The day after to-morrowTongue ...ToothTowards ...Tree ...To try ...Trouble ...

Ugly ...Uncle (father's brother)Uncle (mother's brother)Under ...

Valley ...Vein ...Very ...Very wellVillage ...Vine ...Voice

Wall ...Walnut ...Water ...Weak ...To weepWest (sunset) ...Wet ...What ...WheatWhen (interrog.) ...Where (interrog.) ...White

zoh.hoor6.lvs.tinkai; d61k.trishp.triishnd.moh.ghardoghoh.lughAdah.ndrungisht.ta'nder.mulmin.troghoh.w.kt.ni (prefixed).oghishtchoh.yooje.yamoh.woyoo yhmoh.zevir.lud.kirah.drikht.asmhn kerah.mushIkit.

budrooyi.bai.bai.shtThan.

durrah.rerik.jdhin.ghush6.limoh.agidroh.ishtam.

khaiyoh.oghoozoh.yowgh.sist.khshiyah.mighrib.khtst.koyi; tsi; ches.ghddum.khloh.koo; kshoo,spi.


.Yidghah. clxvil

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxvii 1880

clxviii Yidgkah.Whip ...Who (interrog.) ...Why ...WidowWidowerWife ...WindWindow ...WineWing ...WinterWise ...Wish ...With ...Within ...Without ...Wolf ...Woman ...Old woman ...WoodWool ...Work ...WoundTo write ...

Year ...Yellow ...Yes ...Yesterday ...The day before yesterdayYoung ...

chintoh.kyum.cht.

wosoroh.ooloh.wooikh.derbuchoh.baghmuz.verzghoh.zemistin.linawoh.rai.I; le'; (prdekheh.dokichoh.wirgh.jinkoh.zorikoh.skit.pum.harkun.zakhm.nooishah.

saloh.zit.0.

uzir.shirizen.joowin.


efixed).

clxviii Yidghah.

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxviii 1880

Yidghah.

luss-pinsh.luss-ookshoh.luss-ydvdoh.luss-ydshchor.luss-no.wistoh.wistyoo.wist-oo-luss.loh wist.1oh wist-oo-luss.shbiroi wist.chir wist.shar.

Government Central Pre&.-No, 14 F.D. -8- 4-8O.-I36.


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10II12

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yoo.loh.shiroi.chir.pinsh.ookshoh.Avdoh.Ashchor.no.luss.luSS-yoo.luss-loh.luss-shiroi.luss-chir.

Numerals.

151617181920

21

3040506080

100

clxix

HeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxix 1880

Reproduction by Permmission of Buffalo & Erie County Public Library Buffalo, NYHeinOnline -- 1 J. Biddulph, Tribes of the Hindoo Koosh clxx 1880

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