(F

ghese are probably the most

the nomad tribes of the world, the Kirthe most numerous. They inhabit a large region in Central Asia, known as the Kirghese Steppes, containing some 3,000,000 square miles, and stretching from Kulga westward to the Lower Volga, and from the head of the stream of Ob, southward to the Pamir and Turcoman country. They belong to the Turco-Tartar, or Altai race, and are divided into the Kara-Kirghese inhabiting the mountains, and the Kazaks who live in the plains.

The Kara or Dikokamenni Kirghese, called by the Chinese and by the Kalmucks, Buruts, are sub-divided into the On and Sol. The Kazaks, who never call themselves Kirghese but Kazak (i.e. riders) simply, are sub-divided into little, middle and great hordes, while these again are broken up into races, then into tribes, tribes into clans, and clans into auls, or groups of tents, each group living in independence. Since 1801, a fourth division, known as the Inner or Bukeyevskaye Horde has been settled in the Orenburg Steppe.

These divisions affect the common people only. All the higher order and richer families are broadly classed as White and Black Kost or Bones. The White Bones comprise all the Khans and their descendants, besides the issue of Khojas or moslem "saints." The Black Bones include all the rest, except the Telengut or servants of the Khans and the kûl or slaves.

The "Encyclopædia Britannica,” 1882, estimates the Kirghese at 3,000,000; Dr. Lansdell, however, who has visited them and has studied their history and manners with great care, considers that they only approach two and a quarter millions, the number is probably smaller even than this.

These people are somewhat short in stature with small hands and feet. They are dirty brown or swarthy in appearance, with low foreheads, thick lips, high cheek bones, and rather pointed heads. Their hair is long and black, the men have but scanty beards and often none at all.

Their eyes

are small and oblique, generally black in colour. Their dress consists as a rule of a garment something like a loose dressing-gown, called by them chapan or khalat. This is worn next to the skin and over it are added as many other garments as they may happen to need. The trousers of both men and women are made of leather and are called chimbar. They are very wide and baggy. The men shave their heads and wear first a skullcap called tibetei, and over this is generally placed a conical felt hat slit at the ends so that the brim may be turned up.

The women dress somewhat like the men, except as to their head gear. The poorer women wear a kind of turban made of calico, while the rich array themselves in a large head-dress enveloped in a white veil trimmed with gold.

1 "Russian Central Asia," vol. i. p. 303.

We have spoken of the Kirghese as a nomad race. Such they are generally, but some of the poorer people, called Iginchas, often settle near towns and villages, taking up work as labourers. But so essentially nomadic are they that when thus settled, they soon become merged in the neighbouring Russian population, both in manner and in religion. Others of the race are partly settled, possessing lands which they hire men to cultivate while they themselves wander about.

In 1868, a special commission issued certain regulations as to the tenure of land by the Kirghese. All the land occupied by the nomad Kirghese was proclaimed imperial and reserved for the exclusive use of these people. The land isdivided into winter encampments called kishlau or kishlaks, and summer encampments (djailau or lailaks). The apportionment of land among the families made at a meeting of representatives was in proportion to the heads of cattle owned by each family. When land had been assigned, the possession passed by hereditary right.

The occupation of the Kirghese is cattle breeding. They rear camels, horses, sheep and goats, and oxen. The severe winters are very destructive to their animals. Helmersen (as quoted in "Russian Central Asia" to which we are indebted for many of these facts) tells of a snowstorm in 1827 in which the middle horde lost 10,500 camels, 280,000 horses, 30,000 horned cattle and 120,000 sheep. The Kirghese erect sheds to protect the cattle as much as possible in the winter, but at the best this season is very trying to their flocks. and herds.

Our picture represents some of the people travelling from one station to another, caught perhaps in the early snow before they had become settled in their winter quarters. We are, it may be, a little surprised to see a camel in the snow. Our general notion being that these useful animals chiefly inhabit warm and sandy places. On the condition of camels in the snow, we have some interesting information given by James Gilmour in "More Among the Mongols " (R. T. S.)

"Winter," says Mr. Gilmour, "is the camel's travelling season (in Mongolia). Loaded with tea, away he goes, marching night after night, crunching the frozen snow under his broad feet. At camping time he is turned loose for a while, to pick up any stray stalk of grass or any scrubby bush that may appear above the snow. When resting-time comes, he and his companions are huddled close together on a small square patch of sand from which the snow has been cleared; and then he goes through the formality of chewing his cud as solemnly as if he had fed to the full. After a few hours

he is loaded again, and away he goes at his slow measured step, perhaps to the plaintive tune of a Mongol song. This kind of march continues about a month, which is the usual time in winter for crossing the desert from Kalgan to Kiachta. No animal but a camel could endure it, and the hardship tells on him also. It is said that even a good-conditioned strong camel can do little more than make one such journey in the year" (pp. 205, 206).

To return to the Kirghese, when early spring begins they leave their winter quarters and wander about until the autumn draws them back again. They usually travel about in companies or auls, as they are called, consisting of the occupants of from ten to fifteen tents or kibitkas.

In the wanderings the hard work of erecting and preparing the tents on arrival at an encampment and of packing them up at departure falls to the lot of the women of the camp.

The business of tending the cattle is carried on by all the men, with the exception of the head of the household, who instead of staining his hands with work, looks on in lordly laziness.

Polygamy is practised among these people, but the poor generally have only one wife, while the richer may perhaps provide themselves with four apiece.

As regards the government of the Kirghese the people are allowed to chose their own khan, but the selection is confirmed by the Russian government. The real rulers are the judges, or elders, who are appointed by popular election. Trials are conducted in public, and Dr. Lansdell says that their "highest features are the appeals made to the consciences of the contending parties and the spirit of reconciliation that generally accompanies the verdict. A marked feature of the transaction is the importance attached by the Kirghese to an oath. They call it jan-beru or 'giving one's soul.'"

or

The same traveller records an election of judges before the Representative of the Russian government, of which he was an eye-witness. On this occasion not only were the bis, or judges, elected but also volostnoi nachalnik, or chief of the volost. The plan of election was by ballot. Two hats, half covered with handkerchiefs, were placed on a table, and to each of the twenty-seven representatives was given a nut, which he deposited in the aye" "no" hat. When all had voted, the name of the successful candidate was read out. An instance of the curious admixture of formal administration with that of a more rough and ready character was exhibited on this occasion. After the election was over, news was brought to M. Troitsky, the Russian officer, that a fight was taking place between two Kirghese. M. Troitsky rode full speed to the scene of conflict, sprang from his horse, and rushed into the midst of the crowd and dispensed justice by dealing blows on all sides with his riding whip. Soon the crowd had melted away, and it was with difficulty that the belligerents could be found.

The ordinary dwelling of the Kirghese is a tent made of red cloth or felt. It is shaped something like a gipsy's tent though considerably larger, being some eighteen yards in diameter, and

about nine feet high in the centre. have their own separate tents.

The women

Dr. Lansdell describes how he paid a visit to a Kirghese tent. "On the trellis-work (inside the tent) were hung all sorts of suspendable thingsbasins, bags, harness, fire-arms, leather-bottles, skins, clothes and a Kalmuk boss, or box, in which to put cups and basins, to be strung on the back of a camel. Behind me were rolls of felt, cushions, carpets and trunks full of effects. In the middle of the tent a huge open saucepan does duty as the principal, if not the only, cooking utensil, whilst around this stand kurgans or ewers of metal, something like an English coffee-pot, and curious pails made of leather, sometimes having a spout." ("Russian Central Asia,” p. 336.)

In this tent a feast had been prepared, at which Dr. Lansdell was a guest-and to him was accorded the post of honour opposite the door. No sooner were the dishes placed than the contents were consumed with great alacrity. "Hands were knives and fingers were forks, the meat being torn from the bones as by the teeth of hungry dogs." One dish for which the Kirghese are famous is mutton, which they cook with great skill.

The Aylesbury Dairy Company has familiarised us with koumiss as a beverage for invalids. But the home of koumiss is among the people of Central Asia. It is brought, as a matter of course, to a Kirghese meal. Another beverage is called airan, or curdled milk of cows, ewes, and goats, mixed with water. From a seed called proso when made into meal, a kind of beer called buza is brewed. It is said that the effect of drinking this to excess is not only to make a man drunk after he has partaken of it, but to produce the same effect upon him when water is drunk the next day.

After a meal is concluded an attendant brings round a basin and jug, to enable the guests to wash their hands, and after the prominent part their hands have played at the preceding meal, this is not a needless ceremony.

The speech of the Kirghese is purely Turkic in structure, but yet possesses not only Mongolian, Persian, and Arabic words, but also some which are relics of the language spoken by the extinct Chudic people of South Siberia.

The writer of the article in the "Encyclopædia Britannica" states, that the education of the people is very low, and that whoever can merely write is regarded as a savant, while one who can read the Koran in the original is considered a prodigy of learning. Since that article appeared in 1882, there may have been some improvement in this direction, as it is stated by some travellers that the boys learn to read very readily. In three months they can read and write their language, while they show a decided liking for mathematics. When, however, they get a little further advanced in years, they often become indolent and forget a good deal they have learnt. Is it only of Kirghese boys that this may be said?

An interesting question arises as to the religions professed by the Kirghese. The more settled members of the race often become Christians, but the religion of the people generally is Islam. They

are considered to belong to the Sunni section and they class the other section, the Shias -with Buddhists and Christians as infidels.

Dr. Lansdell seized the opportunity of his hospitable entertainment in the Kirghese tent to prosecute some inquiries as to the religious belief of those present. He inquired of the company their view as to a future life. The reply he received was "that God had made good angels, called Mankir, and bad angels, called Nankir, though when He made them their books do not say, and that two of these angels sit invisibly on the shoulders of every man from his birth, Mankir being always on the right. Further, that they see all the man does, and write all the good and bad in respective books, which at death are both taken to God, who decides whether the good or ill predominates, and gives sentence accordingly, the bad being sent into the fire, and the others to the enjoyment of another life in the world of spirits, where the good find all that they can desire." They further expressed the opinion that all men come from one parent, and that God is very merciful, and that for a little good He pardons the evil. They believe, also, that the tops of the mountains are peopled with spirits, and that sickness is the work of the devil. They also think that invisible beings have some means of making their influence felt in the affairs of men. With their Mahommedanism, is a considerable admixture of Paganism. It is stated that in the Issygaty defile near Tokmak there is a large stone of unknown origin with a human figure rudely cut on one side. Every Kirghese who passes the stone, places on it as an offering a piece of tallow ("Chinese Central Asia," vol. i. p. 122).

These and other religious ideas are fostered among the people by their mullahs, who, however, are generally men of scanty education, and, in fact, sometimes are profoundly ignorant themselves. The people do not appear to have any mosques for their worship, but often resort to the cemetery where their dead relatives lie to say their prayers.

They recognise Sheikh Ahmed Yasavi as their patron saint, and pay great honour to his memory.

The people generally are honest and trustworthy, but heavy, sluggish, sullen, and unfriendly, and are often very immoral.

The Russian Church has a mission at Tomsk among the Kirghese, which has been instrumental in teaching some of them. The good effects of the mission are seen in the improved morality of the people.

The chief Christian work, however, is that which is being carried on by the British and Foreign Bible Society. This society published a "Kirghiz-Turki" New Testament, of which three editions have been issued, and St. Matthew in "Altai-Kirghiz-Turki." These Testaments meet with a ready sale among the people. Some years ago the colporteurs sold three hundred and fortynine copies to the Kirghese in eight days.

In a later report the following account is given: "In the beginning of September (1889) Colpor

teurs Bartsch and Tcherbin started on tour through Petropavlovsk. They soon found that the plan proposed was impossible, for were a storm to arise they would never more be heard of. As it is, they were able to do a good and useful work. They wanted to reach the numerous Kirghiz tribes in the region named. They came upon them rather unfortunately, as they were on the point of breaking up their summer encampments to go into winter quarters. Then the [Greek Church] bishop had just made a journey among them, and had given away a good many books. Still they were able to distribute 60 Kirghiz New Testaments at 40 copeks, and 100 Gospels. In Akmolinsk, Colporteur Tcherbin sold 158 copies i n one week, and 583 copies to a priest, who was glad to get them. At one part of the journey he had to pass over 400 miles, or 600 versts, without road or station, and from exposure became so ill that at one place he feared that he would die."

It will thus be seen that there is a dispositio n on the part of the people to read whatever is given to them. And this seems to call for a supply of simple Scriptural literature translated in the ordinary dialect of the people. Some few translations have been made by Colporteur Tcherbin, but very little has been done. The Kirghese language is not on the list of the Religious Tract Society, for the simple fact that this field of missionary work has not been taken up as it should be. Is there not a call here to some who are anxious that the Saviour's command "Go ye into all the world and preach the Gospel to every creature should receive obedient attention ? Should they not do something for this neglected part of the world? Abraham, Isaac, and Jacob, belonged to a nomad race, and we have received God's promises to the world through them. It seems fitted that the Gospel should be sent more thoroughly to the nomad races by means of Christians who are reaping the fruit of these precious promises.

A

Mine Eyes were

JOHN P. HOBSON, M.A.

Eyes were holden, and I saw Him not."

SENSE of loss and failure fills my soul.

I set myself such mighty tasks to do; Such aspirations and such dreams were mine, No limitation bound my spirit's view.

With yearnings multitudinous I cried,

"Give me, O God, a work-so vast, so grandTo do for Thy great glory. Use me, Lord, My heart is ready, bared my strong right hand.”

The humble daily duties-these I left

For lesser souls. Were wings not made to soar? I made the world my mission-field, nor saw The Christ an-hungered stand at mine own door.

M. HEDDERWICK BROWNE.

N one of the very choicest of many choice expository

"Tried by Fire" we find amidst a wealth of experimental teaching, many interesting practical suggestions. Here is one which, if carried out, would brighten many dreary lives, both of givers and receivers. On the precept "Use hospitality one to another," he says: "This does not mean the giving of extravagant feasts, but rather the calling in of the poor, the lame, the halt, and the blind, who cannot recompense. It is right to look on the home as a talent for God's service. In the person of His children the Master still often asks Where is the guest chamber?'"

There is in our midst an enormous population, far exceeding that of many of our towns, who never "go out to tea," and yet are never at home to tea

we mean the inmates of those minature worlds our workhouses; some of the Lord's own people are in a sense buried alive there. Can you not give some of them the great pleasure of coming to your house? There is a special blessing promised, "If thou bring the poor to thy house." We are not appealing to those who can give monster garden parties, or immense "Robin dinners," but to those who have small rooms and slender means, and yet possess the first great requisite of helpfulness, a "willing mind." To them we would say invite, for a change, two or three of your poor friends from the workhouse, it would be far less formidable and less expensive than asking your rich neighbours. Of course, even this simple entertainment would involve some trouble, but not a vast amount, and what is trouble to disciples of Him who came "not to be ministered unto but to minister," and who will one day say, "Inasmuch as ye have done it unto one of these least, ye have done it unto Me?"

But how shall we get over the initial difficulty of making them our friends, of becoming acquainted with any individuals amidst this vast multitude, especially those of us who have not much time or courage for workhouse visitation ? It is not always easy to gain admittance as a regular visitor, there is some necessary and perhaps a little unnecessary "red tape" about such matters, but there are two very simple methods by which we may put ourselves in touch with our poor brothers and sisters in the workhouse. If we do not ourselves know any of the inmates, or any one who has relatives there, do we not all know some Christian worker among the poor? and do not all workers among the poor know of some who have drifted into the workhouse or been obliged in time of sickness to seek refuge in the infirmary? Very likely it is some friendless one, who on visiting days looks wistfully at the hosts of other peoples' relatives who throng the wards, and feels doubly lonely as he thinks, "No one ever comes to see me." Then there is a second way. Most of our readers in London must be aware of the exis

tence of that energetic but unobtrusive company of workers known as the Christian Community who are associated for the purpose of visiting workhouses, infirmaries, lodging-houses, &c., and they gladly welcome not only those who have time and zeal to engage in the work week by week, but those who can only be occasional helpers. It is easy to find out from the porter of any workhouse what are the hours for the Christian Community visitors. If you go two or three times, and if you take with you any of the spirit of Him who is "touched with the feeling of our infirmities," you will find some one who specially interests you, some one who needs far more than anything else kindly sympathy and love, and into whose dark life you can bring sunshine.

You will find too that the inmates of the workhouse who are in fair health and well conducted, are allowed considerable liberty in the matter of going out; they may visit friends, or spend a day out, if they have any friends to visit or anywhere to spend their day; but, alas! the dwellers in these big separate towns are strangers and foreigners in many cases to the happy people who do not need parish relief. It is for these strangers we wish to bespeak the Master's guest chamber.

Shall we look in at one such tea-party of the kind we suggest? It is a sample of many similar little gatherings which really took place in a very unpretentious guest chamber--the breakfast room on the basement floor of a very moderate-sized house about half-an-hour's walk from the workhouse at Homerton. We can see that the four women who are seated round the tea-table come from that institution, for as they unfold the clean pocket handkerchiefs provided for the occasion we read in large black letters on the somewhat dingy white ground "Hackney Union Workhouse."

You may look long at that light-haired woman with the pleasant patient face before you discover that she is blind, poor thing! Yes, but as the hostess looks at her to-day she thinks of the Master's solemn words: "It is better to enter into the kingdom of God with one eye (yes, or even blind) than having two eyes to be cast into hell fire." When Miss N. first knew her she was a slave to drink, a scorn and reproach even to her neighbours in the disreputable court. Hers was a miserable home, Miss N. tells us aside that Mrs. W.'s husband had the distinction of being the only man among all the rough bad men with whom her mission work brought her into contact who ever swore at her. "But I had my revenge on him," she adds, "for I got him a letter for that beautiful hospital for chest diseases at Victoria Park." After his death the widow worked hard in a laundry to support her two boys who bore the names Golden and Silver, and her twin babies Lilly and Violet. But working constantly in a cloud of steam affected her sight, and ere she was