Journeys in Persia and Kurdistan, Volume 2 (of 2). Isabella L. (Isabella Lucy) Bird

to mountain, and Taimur Khan was eventually captured, taken to Burujird, and sent to Isfahan, where he was kept in irons for some years, the redoubtable Aziz Khan being one of his captors. This accounts for the disappearance of Aziz on "pilgrimage" to a neighbouring imamzada, and the consequent dulness of the camp.

      Among a people at once simple and revengeful, it is not unlikely that such severities may bear their legitimate fruit if an occasion presents itself, such as the embroilment of Persia with any other power. Another Khan who was thrown into prison and irons by the Zil-es-Sultan expressed himself strongly on the subject. "Five years," he said, holding out his muscular wrists, on which the marks of fetters are still visible, "I wore the chains. Can I forget?" The Bakhtiaris do not love the Persians, and are held, I think, by a brittle thread.

      I have written of the extreme poverty of the surroundings of the Khaja Taimur or Taimur Khan. It is not a solitary instance. Throughout this journey I am painfully impressed with the poverty of the tribesmen. As compared with the wealth of those farther south when visited by Sir A. H. Layard and the Baron de Bode, their condition is one of destitution. The Ilkhani and Ilbegi have fine studs, but few of the Khans have any horses worth looking at, and for some time past none at all have been seen except a few belonging to the chiefs, and the men either walk or ride very small asses.

      Their cattle are few and small and their flocks insignificant when compared with those of the Arab tribes west of the Tigris. Their tents and furnishings are likewise extremely poor, and they live poorly, many of them only able to procure acorn flour for bread, and this though they grow a great deal of grain, and every yard of land is cultivated if water is procurable.

      The hospitality which those two travellers mention as a feature of the character of the more southerly Bakhtiaris does not exist among these people. They have, in fact, little to be hospitable with. They all speak of better days in the times of their fathers, when they had brood mares and horses to ride, much pastoral wealth and plenty of roghan, and when their women could wear jewels and strings of coins.

      On this point I believe them, though there may possibly be exaggeration in Taimur Khan's statements. Persia has undoubtedly tightened her grip upon them, and she is sucking their life-blood out of them. This becomes very evident now that we have reached a point where the government of Burujird comes in, with the infinite unrighteousness of Persian provincial governors. It is not the tribute fixed by the Amin-es-Sultan which these Khans complain of, but the rapacious exactions of the local governors.

      There is a "blood feud" between Taimur Khan and Aslam Khan, the chief of the Zalaki tribe, on whose territory we shall enter to-day. A nephew of Taimur killed a relation of Aslam, and afterwards Taimur sheltered him from legitimate vengeance. Just now the feud is very active, and cattle-lifting and other reprisals are going on. "Blood feuds" are of three degrees, according to the nature of the offence. In the first a man of the one tribe can kill a man of the other wherever he finds him. In the second he harries his cattle and goods. In the third he simply "boycotts" him and refuses him a passage through his territory. The Bakhtiaris have often been called "bloodthirsty." I doubt whether they are so, though life is of little account, and they are reckless about spilling blood.

      They have a great deal of family devotion, which in lesser degree extends to the members of their tribe, and a Bakhtiari often spares the life of a man who has aggrieved him owing to his fear of creating a blood feud, which must be transmitted from father to son, and which must affect the whole tribe. As a deterrent from acts of violence it acts powerfully, and may account for the singular bloodlessness of some of the tribal fights. Few men, unless carried away by a whirlwind of fury, care to involve a tribe in the far-reaching consequences alluded to, and bad as the custom of blood feuds is, I think there can be no doubt that it acts as a curb upon the passions of these wild tribesmen. "There is blood between us and them," is a phrase often heard.

      Punishments are simple and deterrent, well suited to a simple people. When a homicide is captured he is handed over to the relatives of the slain man, who may kill him, banish him, fine him, or pardon him. In point of fact, "blood-money" is paid to the family of the deceased person, and to save his life from their vengeance a homicide frequently becomes a mendicant on the other side of the mountains till he can gain the required sum. Moslem charity responds freely to a claim for alms to wipe out a blood stain. The Ilkhani has a right to fine a homicide. "Blood for blood" is a maxim very early inculcated.

      The present feud between the Magawe and the Zalaki tribes is of the first degree. It is undoubtedly a part of the truly Oriental policy of Persia to foment tribal quarrels, and keep them going, with the object of weakening the power of the clans, which, though less so than formerly, is a standing menace to the central government.

      On reaching camp after this visit I found a greater crowd than ever, and as "divers of them came from far," I tried to help them till nine o'clock, and as Aziz had returned the crowding was not so severe. He said, "You're very tired, send these people away, you've done enough." I answered that one had never done enough so long as one could do more, and he made a remark which led me to ask him if he thought a Kafir could reach Paradise? He answered "Oh no!" very hastily, but after a moment's thought said, "I don't know, God knows, He doesn't think as we do, He may be more merciful than we think. If Kafirs fear God they may have some Paradise to themselves, we don't know."

I. L. B.

      LETTER XVIII (Continued)5

Camp Kala Kuh, July 16.

      The call to "Boot and Saddle" was at three, and I was nearly too tired to pack in the sultry morning air. The heat is overpowering. Khaja Taimur no doubt had reasons for a difficulty in providing guides, which caused delay. The track lay through pretty country, with abounding herbage, to the village and imamzada of Makhedi. There the guide said he dared not go any farther for fear of being killed, and after some time another was procured. During this delay a crowd of handsome but hardship-aged women gathered round me, many of them touching the handkerchiefs on their heads and then tapping the palms of their hands, a significant sign, which throughout Persia, being interpreted, means, "Give me some money."

      The Agha is in the habit of gathering the little girls about him and giving them krans as from his own children, a most popular proceeding usually; but here the people were not friendly, and very suspicious. Even the men asked me clamorously, "Why does he give them money? It's poisoned, it's cursed, it's to make them blind." However, avarice prevailed over fear. The people rarely see money, and it is not used as a medium of exchange, but they value it highly for paying the tribute and as ornaments for the women. Barter is the custom, and with regard to "tradesmen," whether in camps or villages, it is usual for each family to pay so much grain annually to the blacksmith, the carpenter, the shoemaker —i. e. the man who makes compressed rag or leather soles for ghevas and unites the cotton webbing ("upper") to the sole – and the hammam keeper, in the rare cases where there is one. They were cutting wheat on July 12 there at an altitude of 7000 feet. Where there are only camps the oxen tread it out at once on the hard soil of the fields, but where there is a village the sheaves are brought in on donkeys' backs to a house roof of sun-dried clay, and are there trodden out, the roofs being usually accessible from the slope above.

      We descended to a deep ford, crossed the river Ab-i-Baznoi (locally known as Kakulistan, or "the curl," from its singular windings), there about sixty feet wide, with clear rapid water of a sky-blue tint, very strong, and up to the guide's waist, and entered a steep-sided stony valley, where the heat was simply sickening. There the second guide left us, saying he should be killed if he went any farther, but another was willing to succeed him. After a steep ascent we emerged on a broad rolling upland valley, deeply gashed by a stream, with the grand range of the Kala Kuh on the south side, and low bare hills on the north. It is now populous, the valley and hillsides are spotted with large camps, and the question at once arose, "Hostile or Friendly?"

      I was riding as usual with Mirza behind me, when a man with a gun rushed frantically towards me from an adjacent camp, waving his gun and shouting, "Who are you? Why are you in our country? You're friends of Khaja Taimur, you've given him presents, we'll rob you"! With these and many similar words he pursued us, and men started up as by magic, with long guns, running alongside, the low spurs became covered with people

5

From Kalahoma for the rest of the route the predatory character of the tribes, the growing weakness of the Ilkhani's authority, the "blood feuds" and other inter-tribal quarrels, and the unsettled state of the Feili Lurs, produced a general insecurity and continual peril for travellers, which rendered constant vigilance and precautions necessary, as well as an alteration of arrangements.