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Deguignes has given an extract of his work in the Notices et Extraits, &c. tom ii. which has here been made use

of.

The northern provinces of the Persian kingdom, which lie to the south of the Caspian sea, fell very soon under the dominion of the Chalifs. As early as the time of the Chalif Omar, Armenia, which has on the north Georgia and Mount Caucasus, Aderbijan, and other Persian provinces, had been seized upon, and before the conclusion of his Chalifat, the conquest of the whole kingdom was accomplished, and the last king Yezdijird was killed in his flight, by the treachery of a miller at Merv, in the year 651. In the year 714, the Chalif Soliman, of the family of the Ommiada, conquered Georgia; so that, while the power of the Chalifs was at its height, under the first of the Abbasside, they possessed, in the neighbourhood of the Caspian sea, the whole of Georgia, Circassia, Armenia, Persia, Chorasan, Zablestan, and the country between the rivers Jihoon and Sihoon (the Oxus or Iaxartes of the ancients), which the Arabians called Mawaralnahr, i. e. the country beyond the river.

But no long time elapsed after the death of Harun Alrashid (in the year 808), before these countries successively cast off the yoke of the Chalifs, who, in consequence of theological contentions, and of internal and external enemies, daily became weaker, so that new dynasties were raised, which changed and fell as quickly as they arose. The first of these that appeared in the dominions of the Chalifat was that of the Thaherida, which was founded in Chorasan by Thaher, in the year 820 of the chrisian era, during the reign of Chalif Almamun. It stood only 55 years, and was destroyed by the Soffaride. This dynasty was founded by Laith, surnamed Jacob, the son of Soffar, in Sejestan, in the year 872. His successor ruled over Chorasan, Sejestan, Thabarestan, Fars, and Jebal; but after a period of 30 years, this family was extinguished by the Samanidæ. The founder of these, Saman, was at first a camel-driver, and afterwards the leader of a band of robbers, but his posterity were afterwards, in the year $19, governors of the countries on the other

side of the Oxus, and soon after be came the independent sovereigns of Persia and Transoxiana, but in the year 999 their power was annihilated by the Turks in Turkestan, in conjunction with the rebellious generals and Mahmoud, son of Seboktigin, a Turk, the founder of the Gaznevide dynasty. The Gaznevides, so called from Gazna, a city on the borders of Chorasan, ruled over Chorasan and Transoxiana from the year 999 until 1183, but were obliged to give place to the Ghourides, who, with the decrease of their power, had become powerful in Hindostan. These in their turn were overthrown by the Sultans of Chowaresm in the year 1208. These Sultans had raised themselves by means of the Seljucidæ, from whom they received Chowaresm by tenure, after which they rendered themselves independent, subjugated their country, and would undoubtedly have attained a high degree of power, if they had not been utterly reduced by Jengizchan.

Besides these dynasties, which ruled particularly the countries in the east and south east side of the Caspian sea, two other distinguished families deserve to be mentioned, of which one especially bore rule in the country lying to the south west of that sea, namely the Dilemites and the Bouides. The first governed, from the year 927 to 1012, Dilem, Ghilan, Georgia, Thabarstan, and the country lying along the Caspian sea, but they were repressed on one side by the Gaznevides, and on the other by the Bouides, to whom they had themselves given assistance. The latter first became known about the year 933; they made themselves master of many countries; and their princes enjoyed the title of Emir-al-omra, until Togrul Beg, the founder of the Seljucidan dynasty succeeded in their place in the year 1055.

Although all these countries to the south of the Caspian sea, which formed the nearest points of union with the northern countries, were exposed to constant political revolutions, and were continually changing their mas ters, yet all these internal revolutions appear to have had no very considerable prejudicial influence upon commerce, as such events were of very ordinary occurrence in the east, and ended as suddenly as they were instan

taneous in their commencement; especially as the new rulers, none of whom were mere barbarians, were obliged, by necessity and for their own advantage, to attend to the progress of commerce, as much as the old ones. It is, however, not improbable that there were sometimes some cessation and interruption of that commerce, which was carried on by caravans, partly with China through Tartary, for a length of a hundred days' journey to the lihoon or Oxus, and partly with India, by way of Cashmere to the same river, and over the Caspian sea, and thence farther by the river Rion (Phasis) and the Black sea to Constantinople, by which difficult way the Greeks, or rather the Venetians, and Genoese received their Chinese and Indian commodities. On the contrary, commerce was seldom carried on by land between the southern part of Asia and the countries lying to the north of the Caspian sea, but for the greater part by sea, from the commercial towns situated on its southern and south western shore, and was consequently subjected in no inconsiderable degree to the dispositions and interested views of the constantly changing rulers.

Among these commercial towns, that which is most spoken of is the celebrated and still flourishing city of Derbend, which the Arabians call Bab (door, gate) in the province of Daghestan, close to Shirwan. It received its name from the narrow pass formed by a branch of Caucasus and the sea, near which it lies. Its situation for commerce could hardly be more favourable; being surrounded by the fertile countries of Dagestan and particularly Shirwan, which produces all kinds of grain and fruit, it is, as it were, the point of union between the countries to the south and north of Mount Caucasus. Abulfeda confirms this in the following words: "Bab-al-abwab is the place of meeting and staple city for all traders from Thabarestan, Georgia, Dailem (Ghilan), as also for those from Assaris (Shirwan), Chazaria, and other infidel countries. No linen cloths are manufactured in the three first mentioned provinces, but only in this city. There is likewise Safran, to which slaves are brought from the northern people." Derbend was built by the great Persian king Chosru Anushirwan (who died

A. D. 579), in order to separate his dominions from the Chazarians of the north. There he built a wall of extraordinary length, on which he placed watchmen, that he might prevent the incursions of the Chazarians, the Turks, and other infidels.

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Besides the city Sabran, as Edrisi informs us, Chosru built on the Caspian sea also the city Karkara, created many towns on the mountain Alkabk, to the number of three hundred at least, and besides the city Bab, on the side of the Chazarians, he built Balangiar, Samandar, and Albaida. Derbend, Cazwini speaks thus: "Bab and Alabwab lie in the north of Persia. Bab, which was built by Anushirwan upon the sea of Alcahzr (the Caspian sea), abounds in gardens and fruits. There is the haven of the Chazarians and other nations (when they land with their merchandize), which is closed by a chain from one side to the other, by which they can prevent an entrance or egress whenever they please. Alabwab is the narrow pass in Mount Caucasus, which is called, in ancient chronicles, the mountain of Alfatach (the mountain of the opening, probably because the only passage to the northern countries lay through it), where there are many fortresses, such as Bab-Sul, Bab-Allan (the gate of the Alani), Bab-Assbaran, Bab-Alarfah, Bab-Sejesi, BabSahib Assarir (the gate of the lord of the throne), Bab-Filan Shah, &c. It is said, that when the Persians subdued this country, they built the cities of Bilkan, Bosdah, and Sad-albar, to keep them in subordination. Anushirwan built the cities Sabran, Karkarah, Bab and Alwabwab, in order to command the mountain Alkabk, which is likewise called Alfatach, and besides three hundred and sixty fortresses on the side of the Chazarians." Anushirwan also appointed a governor, one of his own people, to protect the boundaries and the passes of the mountains, whose residence, which was in Shirwan, was called Assarir (the throne), while the chief himself was called the lord of the throne. This name was given to him, according to Cazwini, because he had a golden throne adorned with precious stones, on which the labour of ten years had been expended; which throne, when the Greeks (Alroum) took possession of the country, remained in its place, and has continu

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ed so down to our times." This kingdom, founded by Chosru, continued to the time of the Mohammedans, when the prince, with his subjects, at length were converted to Christianity.

Besides these cities, Yacuti mentions two others; one is called Kabalah, of which he says, that it is an old city, lies near Derbend, i. e. Albab and Alabwab, and belongs to the provinces of Armenia; the other, he calls Filan, and says, that it is a city and district near Bab Alabwab in the regions of the Chazarians. Its king is called Filanshah, the inhabitants are Christians, and have a peculiar language. Masadi says that Filanshah is the peculiar name of the king of Assarir, he being called Filan from the district of

Assarir.

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There were then two ways of communication between the countries of the south and those of the north in the direction of the Caspian sea, namely, over the sea itself, or over Mount Caucasus. These two remarkable ways must be a little more accurately explained. Mount Caucasus is thus described by Yacuti in his Lexicon: "Caucasus is a mountain, which borders upon Bab-al-abwab and the country of the Alani, and is the extreme boundary of Armenia. Alfakih says, that seventy-two languages are spoken in Mount Caucasus, so that frequently one person cannot understand another without an interpreter. The length of the mountain is said to be five hundred parasangs, for it extends to the country of Alroum, and to the limits of the Chazarians and Alani. It is said to be the same chain of mountains, of which the mountain Alarach, between Mecca and Medina, is a part, which extends to Syria, until it unites itself with Lebanon, in the land of Hems, and on the road from Damascus, then joins the mountains of Antioch and Samsath, and is there called Allakam. It thence stretches itself to Malathia, Samsath, and Kalikala, and as far as the Caspian sea, where Bab-al-abwab is situated."

Cazwini gives, under the article Bab and Alabwab, the following account of this celebrated mountain: "The mountain Alfatach, of which we have before spoken, is vast and high. Abul Hasan Almasudi thinks that it contains 800 districts, the in

habitants of which speak entirely different languages. Alhaucali says, and Ankar positively assures us, that there are in this mountain many kingdoms, among which are the wide extended dominions of Shirwan Shah, to which belong many towns, villages, districts, and cultivated places, and the considerable kingdom of Alkakar, which possesses villages and cultivated ground, and is inhabited by a powerful infidel people, who live independent. There are, moreover, the kingdom of Alaidan Shah, that of Almuninah, Arrudeinah (the inhabitants of which are the worst people in the world), Tabustan, Hidan, Atik, Daznakwan, Algandek, (to which belong, as is reported, 1200 villages), Allania, Alangas, Alchazrih, Alsathcha (which is inhabited by a powerful, cruel, and independent people), Aldharih, Shaki, which lies by itself at the end of these mountains, Alsaghalik, and lastly, the kingdom of Kaschak. No where are found handsomer men and women than here, no where more beautiful and voluptuous girls, &c."

Before we leave the subject of Caucasus, we must enter a little more into detail concerning that remarkable people the Alani, which at that time dwelt upon the northern or northwestern side of the mountain, near the source of the Kur, of whom no traces appear now to be in existence. Yacuti, in his geographical dictionary, speaks of them in the following manner, under the article Alan: "The Alans possess a large country, and are a powerful people. They have territories which border upon Darinait, on Mount Caucasus. Here is no large or celebrated city. Some of the Alani are Mohammedans, but the greater part are Christians. They have no king who is obeyed by all, but over every distinct race there is an emir, who is cruel and hard-hearted, and shews no mark of mildness. Ben Cadi Balatis has informed me, that one of their principal men once fell sick, and asked some one who was by, concerning the sickness, &c. (The story imports, that he had the hypochondria, and that, in order to see the cause of his sickness with his own eyes, he cut a hole in his own body, took out the spleen, and examined it; but he died under the operation of getting it replaced.) The kings of the Alani embraced the Christian religion after the

promulgation of Islamism, during the time of the Abbassidæ, having been previously idolaters, (in the same state of ignorance as the Arabians were before the time of Mohammed, 3); but after 320 years they forsook Christianity, and persecuted the bishops and priests that the Greek emperors had sent to them. Between the kingdom of the Alani and Mount Caucasus there is a fortress, and a bridge across a large river: the fortress is called the castle of the gate of Alania, and was built by one of the old Persian kings, who was called Sendobad, son of Borchtasef, son of Lohrasef. I have seen men there preventing the Alani from approaching Mount Caucasus is ; and the passage by the bridge is precluded from them, being commanded by the fortress above it, which could not be reduced without a siege. A spring of fresh water issues from the higher part of the rock on which the fortress stands. This fortress is one of the most celebrated in the world. Salame Ben Abdolmelek came to this place, took possession of the fortress, and stationed in it some Arabians, for the purpose of guarding it. The means of their subsistence were brought from Teflis. Between this fortress and Tanis there is a journey of some days. If one man only went into this mountain fastness, he could prevent all the kings of the earth from taking it, as it hangs in the air, and impends over the road, the bridge, and the river."

What Cazwini says is of importance. "The land of the Alani is widely extended and cultivated. Its most celebrated city is Bardah, a large place, and abounding in the necessaries of life. Here are the best cultivated lands in the world; here are castles, gardens, enchanting scenery, fruits, dates, hazel-nuts, and chesnuts, which are nowhere surpassed in respect of taste or quantity, and are therefore exported to the east and to the west. Besides these, there is found here alzighan, which is a sort of ambergris, and is unequalled. This city lies upon the river Kur, and has a gate called Alakra, and a market-place called Alkuraki, which is three miles in extent.

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Although it will appear evident, from what has been adduced, that Mount Caucasus and the surrounding country was well peopled and culti

vated, and furnished with towns and fortresses; and it is extremely probable, that the inhabitants carried on no inconsiderable internal commerce, partly by means of the rivers Kur and Rhion, in the fruits of the south, inferior metals, tame and wild anichesnuts, wax, wine, silver and the mals: it may yet be doubted, whether from south to north, or conversely, to caravans travelled through the country convey merchandise from and to southern Asia (which is not the case at The route over the mountain was tepresent), and that for several reasons: dious and difficult; the caravans would frequently be exposed to be plundered by the surrounding mountaineers; a small states, each of which had likejourney through a vast number of wise its peculiar language, would have been attended with great difficulties; and, lastly, the way by the Caspian Sea would have been infinitely more convenient. With regard to the trade that was carried on from east to west, it is certain that it was very considerable, from the most ancient times, until the passage to India by sea was discovered. In the earliest times it was carried on by the Greeks, in the for the period they were in the Crimea, middle ages by the Byzantines, and, by the Genoese, who had seven silverthere still remain traces; and in more works on Mount Caucasus, of which modern times that commerce has not entirely ceased. There is still carried on, as formerly, a considerable commerce in inland productions, which are conveyed down the river Rhion (Phasis) to the Black Sea.

(To be continued.)

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WRITINGS OF THE BRAHMIN RAM-
MOHUN ROY.

THAT it is the duty of every Chris-
tian to do whatever in him lies, in
order that they who "sit in dark-
ness may see the light, is acknow-
ledged as a general position by all who
have studied those scriptures wherein
Christians profess to see and reverence
the rule of their conduct. The obli-
gation which is thus admitted to lie
on every Christian must, ex facie, be
held to attach no less to every society
of Christians-to every nation at least
in whose laws and institutions, and

whole system of government, the presiding and directing authority of the Christian faith is expressly and unequivocally recognised. This national obligation has not merely been acknowledged theoretically: it has received additional sanction from the actual conduct of every Christian nation in the world, excepting one. Since Christianity was first adopted as the established religion of the Roman empire, no Christian government whatever has hesitated to avow itself, wherever its influence could be exerted over infidel subjects, a proselytising government. The work of conversion was in the earlier ages of Christian history carried on, not, as in the case of the Mohammedans, by any one indefatigable tribe, but by every tribe in succession, as it embraced the truth. The flame spread broadly and brightly, and every thing which came within its reach was converted, not only into the subject of immediate, but into the instrument of ulterior triumph. With whatever follies and tyrannies it may have been mingled, the zeal of the more polished nations of modern Christendom has in like manner been exerted wherever opportunity has been afforded. It is strange, that the only great and remarkable exception to this rule has been found in the case of that nation whose opportunities have been the most splendid, the only Christian nation which has been called upon by the arrangements of Providence to find itself invested with the political rule of a mighty population, of reading, writing, and philosophising heathens.

The neglect with which England has been chargeable in regard to the Christianizing of her empire in Hindostan, is not merely acknowledged, but defended by those of our countrymen who have contemplated with their own eyes, or who have at least possessed the opportunity of contemplating, the debasing influences and disgusting effects of the dark superstitions which prevail throughout that mighty region. The success, the almost miraculous success of our measures of external polity, is proof sufficient that there is no want of power or of knowledge among the higher classes of English residents in India. The difficulties which they must have met with in every other portion of their undertaking, have not appalled them; but the first and most obvious difficulty which

must attend any interference with the religion of their native dependants, seems completely to have confounded their elsewhere indefatigable energies. The errors in which their listlessness has rendered them so largely partakers abroad, are defended by them at home from vanity, and with much ignorance. Whenever the subject of converting the Hindoos is mentioned in presence of one who has sojourned in Hindostan, you are sure to hear an obstinate repetition of old and weakly sillinesses, a faded strain, mingled throughout with begging of the question, confusion of the premises, and every other blunder whereof logicians can be guilty. It is to be hoped, that the arguments of such reasoners, either in or out of Parliament, will not long be suffered to exert any influence upon the public opinion of our country.

Many circumstances have come within our own knowledge, which, if pursued into their consequences by rational men, could not, we think, fail to prove how largely the difficulties of Christianizing Hindostan have been exaggerated by the fears, or at least the coldness, of our dogmatising Asiatics. These circumstances are very different in kind and in importance; but we shall make no apology for beginning with the following. With a very few exceptions, the whole Sepoys of the army which we lately transported from the Continent of India to Java, abandoned, during their absence from their native soil, those superstitious observances which are most scrupulously, and, to all appearance, most fervently adhered to by them on the Banks of the Ganges. The full import of this fact, which we are in no fear of seeing contradicted, will be appreciated by every person of understanding at home. It will find, we venture to say, easy belief among most of those gentlemen who have` at any period of their lives served in India'; for we challenge any one of these gentlemen to assert that he has not found his Hindoo attendants willing to dispense in private with many of the most sacred parts of their superstition, to perform a thousand times, when not seen by other Hindoos, not only readily, but cheerfully, services, one single public performance of which would be more than sufficient for ever to degrade and ruin them. It is at least clear, that these men are not at heart what they

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