The languages spoken by these men are: Khajuná by the Hunza-Nagyr men; Arnyiá by the Chitráli; Turki by the Uzbek from Koláb; Shiná by the Gilgiti; Pakhtu and Shuthun, a dialect of Shiná, by the Gabriáli. The people of Hunza are dreaded robbers and kidnappers; they, together with the people of Nagyr, speak a language, Khajuná, which philologists have not yet been able to classify, but which I believe to be a remnant of a pre-historic language. They are great wine-drinkers and most licentious. They are nominally Muláis, a heresy within the Shiah schism from the orthodox Sunni Muhammadan faith, but they really only worship their Chief or Raja, commonly called “Thàm.” The present ruler’s name is Mohammad Khan. They are at constant feud with the people of Nagyr, who have some civilization, and are now devoted Shiahs (whence the number of pilgrims, four, from one village). They are generally fair, and taller than the people of Hunza, who are described as dark skeletons. The Nagyris have fine embroideries, and are said to be accomplished musicians. Their forts confront those of Hunza on the other side of the same river. The people of Badakhshán used to deal largely in kidnapped slaves. A refugee, Shahzada Hasan, from the former royal line (which claims descent from Alexander the Great), who has been turned out by the Afghan faction, was then at Gilgit with a number of retainers on fine Badakhshi horses, awaiting the fortunes of war, or, perhaps, the support of the British. He was a younger brother of Jehandár Shah, who used to infest the Koláb road, after being turned out by a relative, Mahmûd Shah, with the help of the Amir of Kabul. Koláb is about eleven marches from Faizabád, the capital of Badakhshán. The Chitráli is from Shogòt, the residence of Adam Khor (man-eater), brother of Aman-ul-Mulk, of Chitrál, who used to sell his Shiah subjects regularly into slavery and to kidnap Bashgeli Kafirs. The man from Gabriál was attracted to Lahore by the fame of the Oriental College, Lahore, as were also several others in this group; and there can be no doubt that this institution may still serve as a nucleus for sending pioneers of our civilization throughout Central Asia. Gabriál is a town in Kandiá, or Kiliá, which is a secluded Dard country, keeping itself aloof from tribal wars. Gilgit and its representative have been described in my “Dardistan,” to which refer, published in parts between 1866 and 1877.
I. POLO IN HUNZA-NAGYR.
Although our first practical knowledge of “Polo” was derived from the Manipuri game as played at Calcutta, it is not Manipur, but Hunza and Nagyr, that maintain the original rules of the ancient “Chaughán-bazi,” so famous in Persian history. The account given by J. Moray Brown for the “Badminton Library” of the introduction of Polo into England (Longmans, Green & Co., 1891), seems to me to be at variance with the facts within my knowledge, for it was introduced into England in 1867, not 1869, by one who had played the Tibetan game as brought to Lahore by me in 1866, after a tour in Middle and Little Tibet. Since then it has become acclimatized not only in England, but also in Europe. The Tibet game, however, does not reach the perfection of the Nagyr game, although it seems to be superior to that of Manipur. Nor is Polo the only game in Hunza-Nagyr. “Shooting whilst galloping” at a gourd filled with ashes over a wooden scaffold rivals the wonderful performances of “archery on horseback,” in which the people of Hunza and Nagyr (not “Nagar,” or the common Hindi word for “town,” as the telegram has it) are so proficient. Nor are European accompaniments wanting to these Central Asian games; for prizes are awarded, people bet freely in Hunza as they do here, they drink as freely, listen to music, and witness the dancing of lady charmers, the Dayál, who, in Hunza, are supposed to be sorceresses, without whom great festivities lose their main attraction. The people are such keen sportsmen that it is not uncommon for the Tham, or ruler, to confiscate the house of the unskilful hunter who has allowed a Markhôr (Ibex) that he might have shot to escape him. Indeed, this even happens when a number of Markhôrs are shut up in an enclosure, “tsá,” as a preserve for hunting. The following literally translated dialogue regarding Polo and its rules tells an attentive reader more “between the lines” than pages of instructions:—
Poló = Bolá.—The Raja has ordered many people: To-morrow Polo I will play. To the musicians give notice they will play.
Hast thou given notice, O (thou)?
Yes, I have given notice, O Nazúr; let me be thy offering (sacrifice).
Well, we will come out, that otherwise it will become (too) hot.
The Raja has gone out for Polo; go ye, O (ye); the riders will start.
Now divided will be, O ye! (2) goals nine nine (games) we will do (play). Tola-half (= 4 Rupees) a big sheep bet we will do.