The _Djemshidi_, the only tribe of the East Iranians living exclusively in a nomadic state, inhabited from time immemorial the shores of Murgab, whither they, according to their own statement, settled out of Sigistan in the time of Djemshid, from whom they derive their descent. This national myth cannot be considered quite true, yet is it incontestable, that among all Iranians who now inhabit Central Asia the Djemshidi have the most striking resemblance with the Sigistani, which is so much the more to be wondered at, because these for so long a time have led a settled life, whilst those have led a nomadic; and the vast influence which the difference of the two ways of life has on the development of the body needs hardly be mentioned. Khanikoff thinks they approach rather the Tadjiks; but I cannot coincide in this view, because, in the first place, the Djemshidi is thinner; secondly, has a longer face and a far more pointed chin than the Tadjik; and in the third place, their language, as well in form as in copiousness, agrees much more with the Persian dialect of East Iran than with that of Central Asia. As to what concerns their method of life, they are the only Iranians who, in every respect, have taken much from the Turanians; that is to say, from the Salor and Sarik Turkomans living in their neighbourhood; whilst the other half-nomadic Aymak used a long Afghan tent, which here is named the Tent of Abraham, one sees among the Djemshidi that round, conical tent of the Tartars surrounded with felt and a reed matting; their clothing also and food is Turkomanish; indeed, even in their occupation, they copy these last. For when a flourishing position, that is, abundance of horses and arms befalls them, they are just such fearful robbers of mankind as the children of the desert. They enjoy also the reputation of the best riders and warriors amongst all Aymak, and abide, partly in service at Herat or Maymene, partly in league with one or other of the Turkoman tribes, when the immediate question among them is a large tchapao (razzia). In consequence of this aforesaid connection they were transported to the banks of the Oxus by force by Allah Kuli Khan, from Khiva, after he had conquered them with the allied Sariks. They remained more than twelve years there; a fruitful place, which was assigned to them as their new home, and rendered them well to do. Yet the longing for the poorer, but old home-like hills, was soon felt by them, and availing themselves of the confusion which a war of the Khivians with the Turkomans called forth, they packed up everything quickly and fled, without fearing the danger of pursuit, across Hezaresp, Tchardjuy, Maymene, back towards the town of Murgab. In their march one thousand Persian slaves joined them, who, in consequence of their escape, obtained their freedom; but, having reached Moorgab, were again taken in a treacherous manner and sold in Bokhara. Although the Djemshidi