Csikos has the difficult task of keeping a watchful eye upon these herds. He knows their strength, their habits, the spots they frequent; he knows the birthday of every foal, and when the animal, fit for training, should be taken out of the herd. He has then a hard task upon his hands, compared with which a Grand-Ducal wild-boar hunt is child's play; for the horse has not only to be taken alive from the midst of the herd, but of course safe and sound in wind and limb. For this purpose, the celebrated whip of the Csikos serves him; probably at some future time a few splendid specimens of this instrument will be exhibited in the Imperial Arsenal at Vienna, beside the sword of Scanderberg and the Swiss 'morning-stars.'
"This whip has a stout handle from one and a half to two feet long, and a cord which measures not less than from eighteen to twenty-four feet in length. The cord is attached to a short iron chain, fixed to the top of the handle by an iron ring. A large leaden button is fastened to the end of the cord, and similar smaller buttons are distributed along it at distances, according to certain rules derived from experience, of which we are ignorant. Armed with this weapon, which the Csikos carries in his belt, together with a short grappling-iron or hook, he sets out on his horse-chase. Thus mounted and equipped without saddle or stirrup, he flies like the storm-wind over the heath, with such velocity that the grass scarcely bends under the horse's hoof; the step of his horse is not heard, and the whirling cloud of dust above his head alone marks his approach and disappearance. Although familiar with the use of a bridle, he despises such a troublesome article of luxury, and guides his horse with his voice, hands, and feet—nay, it almost seems as if he directed it by the mere exercise of the will, as we move our feet to the right or left, backward or forward, without its ever coming into our head to regulate our movements by a leather strap.
"In this manner for hours he chases the flying herd, until at length he succeeds in approaching the animal which he is bent on catching. He then swings his whip round in immense circles, and throws the cord with such dexterity and precision that it twines around the neck of his victim. The leaden button at the end, and the knots along the cord, form a noose, which draws closer and tighter the faster the horse hastens on.
"See how he flies along with outstretched legs, his mane whistling in the wind, his eye darting fire, his mouth covered with foam, and the dust whirling aloft on all sides! But the noble animal breathes shorter, his eye grows wild and staring, his nostrils are reddened with blood, the veins of his neck are distended like cords, his legs refuse longer service—he sinks exhausted and powerless, a picture of death. But at the same instant the pursuing steed likewise stands still and fixed as if turned to stone. An instant, and the Csikos has flung himself off his horse upon the ground, and inclining his body backward, to keep the noose tight, he seizes the cord alternately with the right and left hand, shorter and shorter, drawing himself by it nearer and nearer to the panting and prostrate animal, till at last coming up to it he flings his legs across its back. He now begins to slacken the noose gently, allowing the creature to recover breath: but hardly does the horse feel this relief, before he leaps up, and darts off again in a wild course, as if still able to escape from his enemy. But the man is already bone of his bone and flesh of his flesh; he sits fixed upon his neck as if grown to it, and makes the horse feel his power at will, by tightening or slackening the cord. A second time the hunted animal sinks upon the ground; again he rises, and again breaks down, until at length, overpowered with exhaustion, he can no longer stir a limb....
"The foot-soldier who has discharged his musket is lost when opposed to the Csikos. His bayonet, with which he can defend himself against the Uhlans and Hussars, is here of no use to him; all his practiced maneuvers and skill are unavailing against the long whip of his enemy, which drags him to the ground, or beats him to death with his leaden buttons; nay, even if he had still a charge in his musket, he could sooner hit a bird on the wing than the Csikos, who, riding round and round him in wild bounds, dashes with his steed first to one side then to another, with the speed of lightning, so as to frustrate any aim. The horse-soldier, armed in the usual manner, fares not much better; and wo to him if he meets a Csikos singly! better to fall in with a pack of ravenous wolves."
THE PRESENT RELIGION OF PERSIA
An account of the Expedition for the survey of the rivers Euphrates and Tigris, carried on by order of the British Government, in the years 1835, 1836, and 1837; preceded by geographical and historical notices of the regions situated between the Nile and the Indus, with fourteen maps and charts, and ninety-seven plates, besides numerous woodcuts, has just appeared in London, in four large volumes, from the pen of Lieutenant-Colonel Chesney, R.A., F.R.S., &c., commander of the Expedition. It is too comprehensive a work ever to be reprinted here, or to be much read, even in England, but it is undoubtedly very valuable as an authority. The following paragraphs from it describe the present state of religion in Persia:
"The title of Múlla is conferred on a candidate by some member of the order, after the requisite examination in theology and law; and the person is then intrusted with the education of youth, as well as the administration of justice, and the practice of law. The Múllas sometimes possess sufficient power not only to influence the people at large, but even the King himself.
"Of this class of priests, those who have been successful in life are either placed in mosques or private families, waiting for advancement; but a greater number are nominally attached to colleges, and live by the practice of astrology, fortune-telling, the sale of charms, talismans, &c. They who are not possessed of the requisite ingenuity to subsist by the credulity of others, take charge of an inferior school, or write letters, and draw up marriage and other engagements, for those who are unequal to the task. They mix at the same time largely in the domestic concerns of families. But in addition to these and other vocations, a considerable number of the lowest priests derive a scanty support from that charity which no one denies to the true believer. These men wander as fakirs from place to place, carrying news, and repeating poems, tales, &c., mixed with verses from the Koran. The heterodox religions are very numerous; nor is Irián without her free-thinkers, as the Kamúrs and Mu'tazelís, (Mitaulis,) who deny everything which they cannot prove by natural reason. A third sect, the Mahadelis, or Molochadis, still maintain the Magian belief that the stars and the planets govern all things. Another, the Ehl el Tabkwid, (men of truth,) hold that there is no God except the four elements, and no rational soul or life after this one. They maintain also, that all living bodies, being mixtures of the elements, will after death return to their first principles. They also affirm that paradise and hell belong to this world, into which every man returns in the form of a beast, a plant, or again as a man; and that in this second state, he is great, powerful, and happy, or poor, despicable, and unhappy, according to his former merits or demerits. In practice they inculcate kindness to and respect for each other, with implicit obedience to their chiefs, who are called Pir, (old men,) and are furnished with all kinds of provisions for their subsistence. This sect is found in the provinces of Irák and Fárs.
"The Táríkh Zenádikah (way of the covetous) are directly opposed to the last on the subject of transmigration; and they believe that God is in all places, and performs all things. They likewise maintain that the whole visible universe is only a manifestation of the Supreme Being; the soul itself being a portion of the Divine essence. Therefore, they consider, that whatever appears to the eye is God, and that all religious rites should be comprised in the contemplation of God's goodness and greatness.
"On these various creeds the different branches of Suffeeism seem to have been founded. One of the most extraordinary of these sects is the Rasháníyah; the followers of which believe in the transmigration of souls, and the manifestation of the Divinity in the persons of holy men. They maintain likewise, that all men who do not join their sect are to be considered as dead, and that their goods belong, in consequence, to the true believers, as the only survivors."
THE "OLD DUKE OF QUEENSBURY."
Mr. Burke gives in his gossiping book about the English aristocracy, the following anecdotes of this once famous person:
"Few
