massacred, and the town destroyed. This failure struck so complete a panic into the hearts of the people, that no inducements, for more than half a century, could encourage them to rise against the Chinese. The Chinese conquest of Kashgar gave an effectual solution to the rivalries of the numerous claimants to its sovereignty, and among other competitors to the Khojas, that is, to the descendants of that Sarimsak who alone survived the massacre of his family in 1760. While very possibly the people may have suffered that mental depression which must accompany the installation of a foreign rule, and despite the very harsh and unmistakable evidences given by the Chinese of their intolerance of opposition, there was some prospect, notwithstanding these, that the Chinese would prove permanent masters, and that their rule would consequently become milder and milder every year. It was this feeling, that things could not become much worse, that rendered the Kashgari apathetic in their resistance to the Chinese. They did not dare to expect much improvement in their lot; but at all events they might suppose that Chinese massacres would cease with the disappearance of resistance, whereas massacres by their own countrymen and tyrants had been for centuries an every-day occurrence. Before considering the Chinese occupation of Kashgar, it may be useful to give some description of the Aktaghluc and Karataghluc parties, of whose rivalry the history of Kashgar in the sixteenth, seventeenth, and eighteenth centuries is so full. It may be remembered that in 1533, Reshid, the younger son of Said, who had distinguished himself in his father's wars, seized the state from his brothers, to whom he was inferior both in age and in birth on his mother's side. In effecting this he availed himself of the alliance of the Usbeg rulers west of Pamir, and during the negotiations that were transacted between them, the distinguished divine, Maulana Khoja Kasani, of Samarcand, visited him. He was greeted with the most striking marks of Reshid's affection, and granted a large estate in Kashgar. He married and left two sons in that state to represent his interests and share his possessions. The elder son, whose mother was a Samarcand lady, was averse to the younger, whose mother was a native of Kashgar. In the course of time they each rose prominently in the service of the state, but they transmitted their antipathy to their descendants. Khoja Kalan, the elder, whose influence was greatest in Yarkand and Karatagh, was the founder of the Karataghluc, or "Black Mountaineers." Khoja Ishac, the younger, whose influence was greatest in Kashgar and Actagh, another form of Altai, was the founder of the Aktaghluc, or "White Mountaineers." The descendants of either of these Khojas, or priests, the sons of the great divine of Samarcand, claim the title of Khoja, but that must not be confounded with the more exclusive signification it possesses as representing the once ruling family.