1st of July we left this sad region, and pitched our tents some five miles further onwards, in a pleasant meadow, where we met a brother of Dost Mahommed, the well-known Sirdār Jubber Khān, who arrived in the course of the day from the interior of Toorkistān, and encamped close to us. He was then on his way to Cabul, having in charge the women and children belonging to the seraglio of the ex-king. He invited us to pay him a visit, which we did in uniform, and found him an agreeable old gentleman, with manners far more polished than the generality of his countrymen, who, though not deficient in a certain national savage grace, frequently shock our European notions of propriety by their open disregard of what we are accustomed to consider the decencies of society; but Jubber Khān seemed to have all the good qualities and few of the vices so prevalent in the Affghān character. No doubt that superior polish of manner was derived from his more extensive intercourse with Europeans. During our visit he presented us each with a small silver Mahommedan coin, saying at the same time with peculiar grace and dignity that he was now a poor man, and entirely dependent on the generosity of the British; that the coin was of no intrinsic value, but still he hoped we would remember the donor. Much as we respected the character of our host, I could not but regret that he had not yet picked up the English habit of sitting on a chair; for what with tight pantaloons and a stiff uniform, I got so numbed by sitting cross-legged like a tailor, that when the interview was over I could not rise from my cramped position without assistance, much to the amusement of Jubber Khān, whose oriental gravity was entirely upset.

I was informed that on being requested by the British authorities to deliver up the family of his brother, he boldly refused, stating that they were given into his charge, and that he deemed it a sacred trust not to be betrayed by any consideration of personal advantage. It will be gratifying to the reader to know that this manly refusal did not operate to his prejudice in the opinions of those to whom it was made. He subsequently obtained from the Dost permission to comply with the demand, and was now on his journey for that purpose; but though he professed to have every confidence in our honour and generous kindness with regard to the females, he appeared somewhat anxious as to the influence which his previous refusal might have with reference to his own treatment. Jubber Khān's name was in great repute amongst the Affghāns, who, all wild and savage as they are, still have sufficient feeling to admire in others those virtues which are so rarely met with amongst themselves: he is considered an able politician also, as well as the poor man's friend––high and low find him equally easy of access, and he is the general mediator in quarrels between the different chiefs, and the principal counsellor in the national debates.

Whilst encamped here the united seraglios of Dost Mahommed and Jubber Khān passed in front of our tents, on their way to Kābul. It was a very large procession, consisting of nearly eighty camel loads of fair ones of every age and quality. Each camel was furnished on either side with a large pannier, and in each pannier was a lady––weight against weight. The presence of Englishmen so much excited their curiosity that we were enabled to enjoy a nearer and better view of the beauties than strict decorum would have justified, and it may not perhaps be uninteresting to my fair readers, if, turning to advantage this slight impropriety, I here take the liberty of describing as much as I could observe of the very remarkable travelling costume of the female Affghān aristocracy. When in public the highborn Affghān lady is so completely enveloped by her large veil (literally sheet), that the person is entirely concealed from head to foot; there are two eyelet holes in that part of the sheet which covers the face, admitting air and light, and affording to the fair one, herself unseen, a tolerable view of external objects. I trust I may be permitted without indiscretion to remove this shroud and give some slight description of the costume.

Over a short white under-garment, whose name of Kammese[*] sufficiently denotes its use, is a Peirān or jacket, which amongst the higher classes is made of Bokhāra cloth, or not unfrequently of Russian broad cloth, brought overland through Bokhāra. This garment is generally of some glaring gaudy colour, red or bright yellow, richly embroidered either in silk or gold; it is very like the Turkish jacket, but the inner side of the sleeve is open, and merely confined at the wrist with hooks and eyes. A pair of loose trousers, gathered at the waist with a running silken cord, and large at the ankle, forms a prominent feature in the costume, and is made either of calico, shawl-cloth, or Cachmere brocade, according to the finances of the wearer. Instead of stockings they wear a kind of awkward-looking linen bag, yellow or red, soled with thick cloth or felt, the top being edged with shawl-cloth. The shoes are similar to the Turkish slipper, with the usual Affghān high-pointed heels tipped with iron; and as these articles must from their shape be an impediment to walking, I presume that the real use to which they are generally put must have given rise to the common expression in Hindoostān for any punishment inflicted, the term being "jutte mar," literally, beating with the shoe. The weapon put to this purpose would be very formidable, and I have little doubt that the beauties of the harem keep their lords in high discipline by merely threatening with such an instrument.

[* Note: Anglice, Chemise. It may fairly be inferred that the name of this under-garment is derived from the word mentioned in the text; and doubtless there are many words in our own as well as in other modern languages that may equally be traced to Asia; for instance, Sheittan, Satan.]

On the head of the Affghān female is worn a small skull cap, keeping in place the hair in front, which is parted, laid flat, and stiffened with gum, while the rest hangs in long plaits down the back.

Next day we left for Syghān, and after a march of about fifteen miles pitched our tents in the vicinity of the principal fort. The whole journey was through a deep defile, except about half-way, when we came upon a small but well cultivated plain, with a fort in the centre. The contrast was pleasing after travelling so many miles amidst the dark overhanging crags, threatening destruction on the passer-by; but this relief was of short duration, for after two miles it gradually contracted, and formed a continuation of the defile down to the valley of Syghān.

The fort is on a small hill detached from the main range, but easily commanded, though it is said for ages to have been deemed impregnable, till some chief more knowing than his neighbours hit upon the very obvious expedient of lining the overhanging range with Juzzylchees, and picking off every individual who ventured to appear on the battlements. It is now in our possession, and occupied by two companies of Sepoys; and though the place might be seriously annoyed by musketry from the adjacent hills, still the sides of those hills are so rocky and precipitous that cannon could not be brought to bear from the summit without immense labour.

These hills are composed of sandstone and indurated clay, in which numerous fossils abound.

The valley along which we proceeded produces many varieties of fruit, and is rich in the cultivation of artificial grasses, lucerne being the most abundant.

On arriving at our encamping ground on the 3rd of July, about four miles and a half beyond Syghān, a poor villager, a vassal of Mahommed Ali Beg's, to whom the fort of Syghān belonged previous to its cession to the British, came to complain that some of our baggage animals had injured one of his fields by trampling down his grain. Upon enquiry his story was found to be correct. Mahommed Ali Beg happened to be paying us a visit