knowing the hospitality of the inhabitants of Bokhara, did not believe it; and therefore I shall petition Your Majesty, on my arrival there, to send both gentlemen with me to England, in order that the commotion may subside which now exists throughout Europe, and that strict friendship may be established between Your Majesty and the British Government. Should they have been put to death on account of some misdemeanour on their part, I beg Your Majesty to state to me the cause, and to deliver to me their bones, in order that they may be buried in their own land. For Your Majesty must know that I have been the Moorsheed of Conolly, and Conolly was my Murreed.

"I am Your Majesty's humble servant,

"J. W."

The Khaleefa of Mowr had also stated that Dil Assa Khan was merely sent by the Assaff-ood-Dowla to Bokhara on my account. That villain, however, had the effrontery, without informing me, to send a message to the Governor of Jehaar-Joo, purporting that he was an Ambassador from the Assaff-ood-Dowla to the King of Bokhara, for the purpose of offering the Ameer assistance in his war with the Khan of Khiva. He had even the impudence to say that he was in no way connected with me, but came for quite a different object. I picked up this piece of intelligence from Kouli, his own servant; and several of the inhabitants of Jehaar-Joo confirmed it, as also the Governor himself; but he, by the provident care of that great man, the Khaleefa of Mowr, was fortunately apprized of the real facts of the case, and had learnt from him that Dil Assa Khan was my servant, and that he was sent forwards for the sole object of protecting me by the Assaff-ood-Dowla. From the Governor of Jehaar-Joo I consequently experienced every kindness.

I was here also visited by Jews from Bokhara; and, most remarkable, the same Jews whom I met at Jehaar-Joo twelve years before. They expressed a very great joy to see me again well. And after the Usbecks had left my tent, the Jews spoke to me in the following manner :-" Joseph Wolff, Joseph Wolff, Joseph Wolff, you are a son of death as soon as you enter Bokhara. For God's sake do not enter: there is still time to retrace your steps; this night we will fly with you to Organtsh, or send a man with you to Organtsh, with one of our friends. The King of Organtsh is a friend to England, and to Conolly; but, for God's sake, do not go on to Bokhara. Stoddart has been put to death, Conolly also; and, some years before both of them, Lieutenant Wyburt, who was on his way to Khiva, but was brought to Bokhara, and put in prison there, and some years after his throat was cut; and five other Englishmen have been put to death at the gate of Jehaar-Joo, only ten months ago. Poor Conolly, poor Conolly, poor Conolly was dragged to the place of execution. His words were, Wail, wail, wail, kee aftadam bedaste szaalem! Woe to me, woe to me, woe to me, that I have fallen into the hands of a tyrant!"" This very fact of his exclaiming thus, was told me previously by Mullah Nathan, the Jew, when at Merwe. I, however, replied to them, "I shall go on: I must be more certain as to this object." A Derveesh entered my tent at this instant, who was considered to stand in immediate communication with God; and he had the title Baba. He said to me, "Go on, and prosper."

I proceeded, I own, with considerable misgiving, from Jehaar-Joo to Karakol, where rooms were assigned me by the Governor, by order of the

Ameer of Bokhara, and proper provision sent for me. Here, also, that execrable villain, Dil Assa Khan, called, without my knowledge, on Hussein Khan, Governor of Karakol, a man of probity and mercy, whom I knew in my former journey into Bokhara, in the year 1832. I was asleep from the fatigues of the journey, when Dil Assa Khan called on Hussein Khan. When I awoke in the morning, I called out for my servants. After a considerable time, Abdullah appeared, and said, "Ameer Sarog and Kaher Kouli have left you, and I also cannot any longer be servant to you; and I have eaten dung, because I came with you. I can no longer be your servant." He then seized his bag, and went off. At last Hussein, the other servant, appeared, and said, "I shall stand by you." This man was a rogue; but was not devoid of that kind of affectionate spirit I have noted in some very depraved men; which leads me to imagine, that had that tendency been oftener watched, and fostered into fuller growth, the character itself might have become essentially changed. Hussein had been my servant in 1832, from Meshed to Bokhara and Cabūl, and had witnessed the providence that God had extended over me, when they wanted to burn me at Doo-Ab, near But-Bamian. His abiding with me brought back Abdullah; but I noticed that both the Turkomauns, Ameer Sarog and Kaher Kooli, went always, from this time, with Dil Assa Khan and his servants; and both Abdullah and Hussein exhibited considerable signs of alarm, although they remained with me.

Kooli, the servant of Dil Assa Khan, soon gave me the key to this mystery. Dil Assa Khan had been with the Governor of Karakol, closeted for some time, and had been informed by him that Colonel Stoddart and Captain Conolly had been killed, and also several other Europeans, and that he entertained little doubt that I should share their fate, since the Ameer now evidently looked upon all Europeans as spies, and would execute them accordingly; that he doubted not that the instant I reached Bokhara I should be beheaded. Dil Assa Khan instantly possessed the Tūrkomauns with all these circumstances, told his own servants also, and advised mine to abandon me, to look out for their own safety, and to join him. I have no doubt, also, that this villain had pondered over in his mind three states of circumstances that might arise. The first, and to him the most probable, for his conduct evinced his belief, was, that I should be executed on the instant of my arrival. He therefore determined to divest himself of all implication as one of my suite. The second, that I might so represent his conduct at Bokhara, supposing that I succeeded in saving my life, as to get him into very serious difficulty. The third and last, and for this he was prepared by a short cut, as we shall subsequently show, to obviate that position, that on my return I might urge the Assaffood-Dowla to punish him, as he well knew that he deserved, for his robbery, lies, and treachery to me. Dil Assa Khan prepared himself for all circumstances, and he also expected to extort from me a large sum of money. Perceiving this state of circumstances, while we were leaving Karakol, and on the road to Shahr Islam, (Shahr Islam is the place where formerly Afrasiab, the famous King in Persian history, in ancient time resided, and also where Islamism was first introduced; it is eight miles from Bokhara,) I said to Dil Assa Khan, "I now fully perceive that you have acted, do act, and will continue to act, the traitor. Be cautious: I warn you, the consequences will alight on your own head."

D. A. K. (sneering.)-Both of your folks (Kawm) are killed, Stoddart and Conolly.

W.-And, in consequence, you will play traitor?

D. A. K.-How much money will you give me to do your work?
W. Not a single pool; that is, "penny."

When, however, I reached Shahr Islam, the King's Chamberlain (Makhram) was sent to welcome me, not Dil Assa Khan; and sweetmeats were sent for me, and the Makhram brought me, in the King's name, the assurance of His Majesty's good-will towards me. The scene then became suddenly changed. Both the Tūrkomauns, Ameer Sarog and Kaher Kooli, diminished the distance between us. I was dressed in full canonicals the entire distance from Mowr to Bokhara, being determined never to lose sight of my position as Mullah, on which alone my safety depended, I soon perceived. I also kept the Bible open in my hand: I felt my power was in the book, and that its might would sustain me. The uncommon character of these proceedings attracted crowds from Shahr Islam to Bokhara, all which was favourable to me; since, if I was doomed to death, it would be widely known, and the consequences might be even serious to the Ameer himself, of interfering with a sacred character, armed with the Book of Mousa, and David, and Jesus, protected by the word of the Khaleefa of Mowr, supported by the Sultan, the Shah of Persia, the Russian Ambassador, the Assaff-ood-Dowla, both by word and letters, and the popular principle among the Mussulmans, as testified on my route, in shouts of Selaam aleikoom, "Peace be with you."

The Turkomauns, my guides, were, in the strictest sense of the word, masterless; for their Aga Sakals, "Lords with the Beard," have only a right to give advice, and to conduct them on their plundering expeditions; but they have no power to punish.

This country of Usbekistaun is filled with beautifully-watered and cultivated valleys. Here we find the Great Bokhara, in contradistinction to Little Bokhara: from 34° to 42° north latitude, and from 80° to 92° east longitude, it extends in different directions. It borders towards the southwest from the desert of Khawar towards Iraun; from the river Amoo to the territory of Balkh, towards the southern Affghanistaun, through the high galleries of mountains to the Hindoo Kush, it borders on the southern provinces of China.

Since the expulsion of the Turks or Tatars the Usbecks are the dominant people. Sheybek Khan brought them to the country of the river Amoo, in the year 1498, when they had the centre of their empire at Organtsh, in Khiva. They spread death and destruction over the whole of Turkistaun, as far as Iraun. The celebrated Murad or Beggi Jan raised the nation of the Usbecks. Incessant wars with Persia and Cabul have sometimes extended the empire as far as Merve, Heraut, and Balkh ; and sometimes it has been reduced to its former limits. The Usbecks are Mussulmans, rough and uncultivated; but the Tatshick, the original inhabitants, are more civilized. The Usbecks live mostly on cattle, whilst the Tatshick are merchants. The Tatshick are the Armenians of Turkistaun; they are merchants and brokers; their language is the Persian. The Tatshick are exceedingly deceitful. The people of Khokand are proud and effeminate, but friends of Europeans; the women chaste, but men given to vice; fond of music and of hunting, and of cheerful temper. The inhabitants of Marghilaan are a quiet, inoffensive, and agreeable people. The Kaffer SeeahPoosh are Pagans. They are believed, as I have said, by some to be the descendants of the army of Alexander the Great: their women are beautiful, and celebrated in Asia.

They worship their ancestors. Their idols are of wood and stone, to whom sacrifices are offered by the hereditary priesthood. They also have magicians. They consider fish as unclean. Polygamy is practised among them. They are deadly foes to the Muhammedans. They are sociable, cheerful, and passionate. Dancing, with musical instruments and drums, forms part of their amusements. Hospitality and vengeance of blood

belong to their religious principles. The men wear a shirt, and over it a black goat's skin, for which they are called Seeah-poosh, “Black-clothed." The women wear only one shirt, and their heads are covered with silver ornaments. A red tiara distinguishes the maidens. They live on cattle, fruit, (walnuts, apples, grapes, and apricots,) and good wine. Their domiciles are of wood, with subterranean chambers; utensils according to European fashion, as chairs, tables, and bedding. They have daggers and fire-arms. A wealthy Seeah-Poosh possesses eight hundred goats, three hundred oxen, and eight slaves. Their number amounts to ninety thousand. Upon the height of Badagshaun are four free tribes of Israel; those of Naphtali, Dan, Zebulon, and Ashur.

My villain escort, Dil Assa Khan, then came up to me, and said, “You ought to enter Bokhara dressed as a poor man." I replied, "Villain, liar, and man-seller, (for strong terms alone are effective in the East,) leave me. The Assaff-ood-Dowla will assuredly put you to death when we reach Meshed." Dil Assa Khan turned deadly pale. Shouts of Selaam aleikoom from thousands rang upon my ear. It was a most astonishing sight: people from the roofs of the houses, the Nogay Tatars of Russia, the Cassacks and Girghese from the deserts, the Tatar from Yarkand or Chinese Tartary, the merchant of Cashmeer, the Serkerdeha or Grandees of the King on horseback, the Affghauns, the numerous water-carriers, stopped still and looked at me; Jews, with their little caps, the distinguishing badge of the Jews of Bokhara, the inhabitants of Khokand, politely smiling at me; and the Mullahs from Chekapoor and Sinde looking at me, and saying, Inglese Saib; veiled women screaming to each other, Englees Eljee, "English Ambassador;" others coming by them, and saying, “He is not an Eljee, but the Grand Derveesh, Derveesh Kelaun, of Englishtaun.”

My addresses had been circulated throughout all the parts of Persia, Turkistaun, and Bokhara; my object had become widely understood, and I doubtless reaped the fruit of making the object of my mission thus clear and intelligible to all the Mussulman world. Amid the continued shouts of Selaam aleikoom, I looked closely among the populace, in the hope that I might recognise Stoddart or Conolly. It was vain.

Before we were carried to our assigned quarters, we were brought what they emphatically call Bala, up to the palace of the King. This is situ ated on a lofty eminence. When we reached it, the Serkerdeha, that is, the Grandees of the empire, were just leaving it, riding upon horseback. The people crowded in masses on me, demanding, "What book have you in your hand?" I replied, "The Towrat-e-Moosa, ('Laws of Moses,') the Saboor-e-Dawood, (Psalms of David,') and the Anjeel-e-Esau, ('Gospel of Christ,') and the prophecies of Daniel, Isaiah, Ezekiel, Jeremiah, &c." Devoutly did those poor unenlightened souls touch the book. At the entrance of the palace-gate we were ordered to dismount from our horses. Only the Grandees of the empire, and Ambassadors of the Sultan of Constantinople, of the Shah of Persia, should they come to Bokhara, are permitted to enter the palace-gates on horseback. No Christian, Heathen, or any other Ambassador, is allowed that privilege. Singular to say, how

ever, I was allowed this privilege at my audience of leave, prior to my departure from Bokhara.

Previous to our entrance, one of His Majesty's Makhrams appeared before me, and said, "His Majesty condescends to ask whether you would be ready to submit to the mode of selaam, (for Stoddart Saib refused, and drew his sword)." I asked, "In what does the selaam consist?" He replied, "You are placed before His Majesty, who will sit upon the Bala Hanah, (from whence Balkan is derived,) and the Shekawl (Minister of Foreign Affairs) will take hold of your shoulders, and you must stroke your beard three times, and three times bow, saying at each time, Allah akbar, Allah akbar, Allah akbar, God is the greatest, God is the greatest, God is the greatest ;' Salaamat Padishah, Peace to the King."" On being asked if I would do so three times, I said, "Thirty times, if necessary." Entering the gate, we were desired to sit down upon a stone seat, and after a few minutes' delay, were ordered to send up our letters. I sent the following:

6

1. Two letters from the Sultan. The one which the Sultan himself gave me, and the other which I found at Meshed, and which was not forwarded by that villain Muhammed Ali Serraf.

2. A letter from His Majesty Muhammed Shah of Persia.

3. A letter from Haje Mirza Aghassee, Prime Minister to the King of Persia, addressed to the so-called Vizier of the King of Bokhara, but who in fact is nothing else but the Chief of the Custom-House, and who is not allowed to receive or open any letter without the Ameer's permission.

4. A letter from His Excellency Count Medem, Russian Ambassador at Teheraun, to the Ameer himself.

5. A letter from the Sheikh al-Islam of Constantinople, to the Cazi Kelaun (Grand Judge) of Bokhara; for I knew that none of the dignitaries of Bokhara, not even a merchant, are allowed to receive letters without first of all being perused by the Ameer.

6. Letters from the Assaff-ood-Dowla written to myself, in which he stated to me, that all the presents he had sent to the King of Bokhara were sent on my account; and he further wrote to me, that if Dil Assa Khan should betray me at Bokhara, he would burn his father.

7. A copy of the letter sent by the Assaff-ood-Dowla to Dil Assa Khan himself, warning him not to betray me.

Most of the above letters have been published in the course of this Narrative; but the letter to the Cazi Kelaun or Sheikh Islam of Bokhara, from the Sheikh Islam of Constantinople, is so characteristic a document, that I cannot refrain from giving it at full length.

"O ASYLUM of Excellence, O Loom of Knowledge, the Master of the art of appreciating the worth of men of science, the Possessor of deliberateness, whose customs are those of sincerity; may He endure in honour!

"With the offering of the select of sweet-smelling prayers, and of running fountains of odoriferous blessings of good odour, the friendly representation is this; that of the officers of the Kingdom of England, a Colonel named Stoddart, another officer, and two or three Englishmen under safe conduct, who had gone to Bokhara on business some time back, had been arrested and imprisoned by the glorious Government of Bokhara; and on account of the request which was formerly made on the part of the said kingdom, an august epistle containing (a request for) the exertion of endeavour to liberate the said persons, was issued and dispatched on the part