26 
[No. 1, 
R. B Shaw— Stray Arians in Tibet. 
do it” ; the sense of “being disturbed in mind” does not occur, though it may, per¬ 
haps, fairly be gathered from the last of those given by Lane. I should be inclined 
to render man yuhda qalbuhu , §c —“ He whose heart is guided to quietness and rest of 
soul is not disturbed in his doings, but acts without fear or trouble of spirit.” 
v. 56. Among the Arabs, when two parties of men met, if they meant peace, 
they turned towards each other the iron feet (zijaj , plural of zujj) of their spears : if 
they meant war, they turned towards each other the points. 
v. 57. The “cistern”, hand, is a man’s home and family. 
v. 60. This verse, the commentary tells us, was quoted by ‘Othman son of 
‘Affan, the third Khalifeh. 
v. 62. This accords with the proverb— innama-l-mar'u bi’asghareyhi —“ A man 
is accounted of according to his two smallest things”—his heart and his tongue. 
w. 60-62 seem consecutive in sense, and probably belong to the same poem ; 
but it is very difficult to see how they cohere with the rest of this. v. 63, on the 
other hand, seems separate not only from the rest of the poem, but also from the three 
verses that precede it; grammar would require that the verb at the end of it should 
be marfi i‘, not mejzum — yahlumu, not yahlum : but to read it so would disturb the 
rhyme, and be a fault of the kind called iqwd. The commentary says that the mim of 
yahlum is originally mauquf (quiescent in a pause), and is read with Jcesr, because that 
is the appropriate vowel for making a quiescent letter moveable; but this reason is 
very lame. On the whole, it seems certain that v. 63 does not properly belong to the 
piece, and it is probable that vv. 60-62 are also intrusions. No other poem of those by 
Zuheyr that remain has the same metre and rhyme as his Mo‘allaqah, and it is most 
likely that fragments of other poems, now lost, in this measure and rhyme that have 
survived have been included in it, because there was no other piece into which they 
could be put. The rest of the maxims forming the conclusion of the poem can be 
understood as arising, some more, some less closely, out of its subject; but the different 
order in which they occur in different recensions, and the fact that some recensions 
omit some of them which others supply, make it doubtful whether even they all pro¬ 
perly belong to the Mo'allaqah. 
Stray Arians in Tibet.—By R. B. Shaw, Political Agent. 
(With one plate.) 
The line which divides the Musalman from the Buddhist populations 
of Asia, where it crosses the valley of the Upper Indus, passes through the 
villages of a small tribe which is worthy of some attention. It is Arian in 
blood though surrounded on all sides but one by Turanians of the Tibetan 
branch. The people of this tribe are proved by their language and their 
customs, which are supported by their traditions of former migrations, to 
