LITMIR.BIZ

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a bridge, with the unusual feature, still to be distinctly traced, of level approaches, the adjacent ruins, and the tradition of an old-world route, a broad road having followed the river-bed to the plains of Lower Elam, all point to an earlier and higher civilisation. Overlooking the bridge on the left bank of the Ab-i-Basnoi a large square enclosure, with large stone slabs inside, was found, which had probably been used for a cistern, and outside there were distinct traces of an aqueduct.

      The "Sang Niwishta" (inscribed stone), which has been talked about for a hundred miles, and promised to be a great discovery, was investigated by a most laborious march, and turned out a great disappointment. It was to be hoped, indeed it might have been expected, that a journey through these, till now unexplored, regions would have resulted in the discovery of additional records of the past carved in stone, but such is not the case.

      Still, it is something to have learned that even here there was once a higher civilisation, and that in its day there was great traffic along the Basnoi road, and that every route through this Upper Elam, whether from north, west, or east, from the Persian highlands to the plains of Arabistan, and the then populous banks of the Kerkhah, must have passed through the great gap below Pul-i-Kul.

      The Gokun, Sahid, Guwa, and any number of other streams fall into this Ab-i-Basnoi, which is the channel for the drainage of far-off Faraidan, and after a full-watered course joins the Ab-i-Burujird, which drains the plain of Silakhor, the two forming the Ab-i-Diz, on which the now famous town of Dizful (lit. Pul-i-Diz or Bridge of Diz) is situated.

      Gardan-i-Gunak, July 20.– On July 17 we retraced our steps to Padshah-i-Zalaki, and camped on a height above Aslam Khan's tents on ground so steep that the tent floor had to be cut into steps with a spade. Aslam Khan and others came to meet us, again performing feats of horsemanship. No sooner were the tents pitched than the crowd assembled, and it was another noisy and fagging day. Among the things taken from my tent were an umbrella, knife, scissors, and most of my slender stock of underclothing. The scissors and cotton were taken by a young sister-in-law of the Khan, while I was attending to a terrible hurt outside. It turns out that Aslam Khan has got the Agha's binocular, and that he told his men to acquire a small but very powerful telescope which he coveted. My milk bottle in a leather sling-case has a likeness to it, and this morning as I was giving a woman some eye-lotion her son withdrew this, almost under my eyes!

      The Khan's face is a most faithful reproduction of that of Judas in Leonardo da Vinci's "Last Supper." He is so fine-looking that one is surprised that he should condescend to do small mean things. I sent him the knife he asked for, and soon he called and asked for a bigger one. He passed off his handsome daughter, the wife of Taimur Khan's son, as his wife, in order to get, through her, a travelling-clock which he coveted.

      They brought a woman to me who might have been produced from a London slum, ophthalmia in one eye, the other closed up and black, and behind it and through her nose a deep wound, gaping fully an inch, blood caked thick and black all over her face and matting her hair, her upper lip cut through, and two teeth knocked out – a regular hospital case. Her brother, they said, had quarrelled with her and had thrown stones at her only the day before, but they had already filled up the wounds with some horrible paste. I asked Sardah Khan why the Khan did not have the man thrashed for such a brutality, and he replied that no one would touch him, as he had killed three men last winter.

      I spent two hours upon the poor creature, and the relief was so great that her gratitude was profuse, and the blessings invoked manifold. It was a great pleasure to me. But many things were taken out of the tent while I sat outside attending to her. The Khan's brothers, tufangchis with their long guns, Seyyids with their green turbans and contemptuous scowl, women, and children were all pressing upon me, hindering and suffocating me in a temperature of nearly 100°. They seem to have no feeling for pain or shrinking from painful spectacles, and rather to enjoy the groans of the sufferer. Each time a piece of stone was taken out of the wounds they exclaimed "God is great!" Occasionally, when the crush interfered with what I was doing, a man beat them with his gun, or Aziz Khan threw stones at them, but it was useless.

      The people tell our men that Kafirs have never before entered their valley, and that if we were not under the Shah's protection they would take all that we have. I imagine that the difficulties are far greater than I know, for the Agha, who minimises all danger, remarked last night that this is a most anxious time, and that he should be most thankful to get every one out of the country, for it was impossible to say what a day might bring forth. All idea of my returning to Julfa is now abandoned. Bad as it is it is safer to go on.

      As the welcome darkness fell the hillsides near and far blazed with fires, and Aslam Khan's camp immediately below was a very picturesque sight, its thirty-one tents forming a circle, with the Khan's two tents in the middle, each having a fire in front. Supper was prepared in large pots; the men ate first, then the women, children, and dogs. The noise suggested pandemonium. The sheep and goats bleated, the big dogs barked, the men and women shouted and shrieked all together, at the top of their voices, rude musical instruments brayed and clanged, – it sounded diabolical. Doubtless the inroad of the Feringhis was the topic of talk. Savage life does not bear a near view. Its total lack of privacy, its rough brutality, its dirt, its undisguised greed, its unconcealed jealousies and hatreds, its falseness, its pure selfishness, and its treachery are all painful on a close inspection.

      The following morning early we came up to the Gunak, the narrow top of a pass in the Kala Kuh range with an altitude of 10,200 feet, crossing on the way a steep and difficult snow-slide, and have halted here for two days. Marching with the caravan is a necessary precaution, but a most tedious and fatiguing arrangement. No more galloping, only a crawl at "caravan pace," about two and a half miles an hour for five, six, or seven hours, and though one is up at 2.45 it is fully five before the mules are under way, and meantime one is the centre of that everlasting crowd which, on some pretext or other, asks for medicine. If no ailment can be produced at present, then the request is, "Give me something from the leather box, I've a cough in the winter," or an uncovered copper bowl is brought, the contents of which would evaporate in a fortnight in this climate, with the plaint, "I've a brother," or some other relative, "who has sore eyes in spring, please give me some eye-lotion." Nothing is appreciated made from their own valuable medicinal herbs. "Feringhi medicine" is all they care for, and in their eyes every Feringhi is a Hakīm.

      I have often wondered that the Moslem contempt for women does not prevent even the highest chiefs from seeking a woman's medical help, but their own Hakīms, of whom there are a few, though I have never seen any, are mostly women, and the profession is hereditary. The men, they say, are too unsettled to be Hakīms. Some of these women are renowned for their skill as bullet extractors. If a father happens to have any medical knowledge he communicates it to his daughter rather than to his son. Aziz's grandmother learned medicine from a native Indian doctor in Fars, and his mother had a repute as a bullet extractor. A woman extracted the three bullets by which he has been wounded. The "fees" are very high, but depend entirely on the cure. A poor man pays for the extraction of a bullet and the cure of the wound from fifteen to twenty tumans (from £5 to £6:10s.), a rich man from forty to sixty. In all cases they only give medicine so long as they think there is hope of recovery, and have no knowledge of any treatment which can alleviate the sufferings of the dying. When death seems inevitable they stuff the nose with a paste made of aromatic herbs.

      They dress wounds with an astringent paste made from a very small gall-nut found on one species of oak. For dyspeptic pains and "bad blood" they eat bitumen. For snake-bite, which is common, they keep the bitten person moving about and apply the back part of live hens to the wound till the hens cease to be affected, or else the intestines of a goat newly killed. For rheumatism, headache, and debility they have no remedies, but for fever they use an infusion of willow bark, which is not efficacious. They have great faith in amulets and charms, and in chewing and swallowing verses of the Koran in case of illness. They are rigid "abstainers," and arak is not to be procured in the Bakhtiari country. This partly accounts for the extreme and almost startling rapidity of the healing of surgical wounds.

      Ophthalmia, glaucoma, bulging eyeballs, inflamed eyes and eyelids, eczema, rheumatism, dyspepsia, and coughs are the prevailing maladies, and among men, bad headaches, which they describe as periodical and incapacitating, are common. The skin maladies

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