him at this hour. There are no pauses in business during the day, except at twelve o'clock when he takes his dinner, sleeping afterwards for an hour; and again at eight in the evening, which is his hour of supper. I have found him as late as nine o'clock, with three secretaries on the ground before him, listening to the most minute details of that branch of expenditure which relates to the post-houses; each article of which accounts he separately approved. His hours of pleasure are also in part subservient to the furtherance of business. I have seen him in the gardens of his pavilion surrounded by petitioners, and giving judgment on cases that were brought before him. Even when retiring to the Haram, he still preserves his public capacity; and, in the petty discords of three hundred women secluded from the world, it is not wonderful that his occupation and authority as a judge should still be required.

In his habits at table, Ali Pasha is temperate, though by no means so strict a Mussulman as to refuse himself wine. He almost always eats alone, according to the custom of Turks of high rank, and at the hours already mentioned. His dinner usually consists of twelve or sixteen covers, which are separately placed on a tray before him. The dishes are chiefly those of Turkish cookery; in addition to which a whole lamb, provided by his shepherds, is served up at his table every day in the year. His appetite is not at all fastidious; and I have been told that his cooks, in providing for him, take liberties which, under a luxurious

despot, would infallibly cost them their heads.

The adherence of Ali Pasha to the tenets of the Mahomedan religion, is by no means rigid, and probably depending more on a sense of interest, than upon any zeal or affection for these tenets. He has few of the prejudices of a Mussulman: and in regarding those around him, his consideration obviously is, not the religion of the man but whether he can be of service to any of his views. I have seen a Christian, a Turkish, and a Jewish secretary, sitting on the ground before him at the same moment,—an instance of the principle which is carried throughout every branch of his government. In Albania especially, the Christian and Mussulman population are virtually on the same footing as to political liberty; all indeed slaves, but the former not oppressed, as elsewhere in Turkey, by those subordinate agencies of tyranny, which render more grating the chain that binds them. It may fairly be said, that under this government all religions find an ample toleration. I have even known instances where Ali Pasha has directed Greek churches to be built for the use of the peasants, as in the case of one or two of the villages on the plain of Arta.

Truth compels the addition of other features of less pleasing kind; and to the general picture of eastern despotism must be annexed some traits peculiar to the man. The most striking of these are, a habit of perpetual artifice, shewn in every circumstance of his life; and a degree of vindictive feeling, producing acts of the most unqualified ferocity. The most

legitimate form his cunning assumes, is in political matters, where according to frequent usage, it might perhaps have the name of sagacity and adroitness. He is eminently skilled in all the arts of intrigue, and his agents or spies are to be found every where in the Turkish empire, doing the work of their master with a degree of zeal which testifies at once his own talent in their selection, and the commanding influence of his powers over the minds of all that surround him. His political inHis political in formation, derived from these sources, and from the ample use of bribery, is of the best kind: and it may, I believe, be affirmed as a fact, that not a single event of importance can occur at Constantinople, even in the most secret recesses of the Divan, which is not known within eight days at the Seraglio of Ioannina.

religious mendicant, instead of taking a part in those contests for power into which all his brothers and near relations had entered, shut himself up in a mosque, and forbad any person to disturb his religious meditations. He also refused to accept the share which had been left to him of his father's wealth. "Take it," said he to those who brought it to him, "to the managers of the public charities. Bid them reimburse with it, as far as they can, those from whom it was extorted. I can never consent to stain my hands with money that has been obtained by violence." The same writer who states this fact, asserts, that he attired himself in the coarse dress worn by those who supplicate for mercy, and, having hung a sword round his neck, he proceeded to every quarter of the city of Bokharah, imploring, with tears in his eyes, the forgiveness and blessings of the inhabitants for his deceased father, and offering his own life as an expiatory

of Persia.)

Beggee Jân was the eldest son of the Ameer Daniel, who had during the latter years of his life, by possessing himself of the person of the nominal prince, exercised an almost absolute authority over those tribes of the Usbegs which inhabit the territories im mediately dependant upon Bokharah. When that noble died, he divided his great wealth among his numerous family, but declared Beggee Jân his heir. That chief, however, who had for some time before clothed himself in the patched garment of a fakeer, or

which the Ameer Daniel might have committed. The character of Beggee Jân already stood high among the learned and religious; for he was deeply versed in theology, and had written many valuable tracts: but this was the first time he had presented himself to the people. These, at once astonished and delighted at seeing such proofs of humility and sanctity in a person of his rank, crouded around him as if he had been a prophet, and all joined with him in prayers for blessings upon his parent. After having, by this proceeding, eradicated those feelings of revenge which

the violence of his father's rule had excited, he retired to the principal mosque of the city, where he gave himself up for several months to devotion and mental abstraction. No one was allowed to approach him during this period, except some of his favourite disciples.

Beggee Jân, when he first as sumed the holy mantle, had adopted the tenets of a Sooffee. He now openly professed himself to be one of those visionary devotees, who, from having their souls continually fixed on the contemplation of the divine essence, expect to attain a state of mental beatitude, which leads them to despise all the pleasures of this world, and, above all, earthly power. Consistency required, that while he professed this doctrine, he should not easily comply with the entreaties of the inhabitants of Bokharah; who, wearied with the internal troubles caused by the ambition of his relations, earnestly solicited him to assume the government. The populace, who were entirely devoted to him, assembled daily at the mosque where he resided, and attended him wherever he went. The first instance in which he used the great influence and authority that he had acquired, was to destroy all the drinking and gambling houses in Bokharah. These are stated to have amounted to several thousands; and we are assured, that so extraordinary was the veneration for the commands of this holy prince, that even those who were ruined by this act, aided in its accomplishment.

Some of the brothers of Beggee Jan had been slain; and the

danger in which his family were placed, from an increasing spirit of revolt among their own followers led them at last to join in the general request, that he would assume the government; but all was in vain, till the occurrence of a serious commotion in the capital, in which about a thousand citizens lost their lives, excited his compassion. Upon this occasion, the nominal king, Abdool Ghâzee Khan, and all the nobles, assembled ; and, having come to the mosque where he dwelt, they compelled

him to attend them to the tomb of his father, Ameer Daniel, and at that sacred spot he was solemnly invoked to support a falling state. Apparently overcome by the urgency of their entreaties, he promised to give his counsel and aid in the management of public affairs; but we are informed that he withheld from active interference till Neâz Aly, a chief who had rebelled during the reign of his father, and seized upon the city of Shaher-e-subz, ventured to make an inroad upon the territories of Bokharah. This act roused his indignation so much. that he accepted the title of regent, and marched, at the head of a large army, to attack the invader; whom he not only forced to retreat from the territories of Bokharah, but to abandon some of those countries of which he had for some time been in possession. Beggee Jân may, from this date, be deemed the actual ruler of the Usbegs; for though he never assumed any title but that of a regent, and continued to pay a nominal obedience to Abdool Ghàzee Khan, he exercised, during the remainder of his life,

an absolute and undisputed authority over his nation. No prince was ever more unanimously chosen to fill the seat of power; and his first care, after he assumed the government, was to shew his gratitude to those by whom he had been elevated, by the establishment of some salu tary regulations for the administration of justice, the collection of revenue, and the payment of the army.

The policy of Beggee Jân made him studiously reject all those claims to respect and obedience which he had inherited from his father, the Ameer Daniel; who had not only been, for a short period, the ruler of the Usbegs, but was the chief of a powerful tribe. His artful son knew too well the jealousies and the resentment with which such claims were associated, to desire that they should appear in any shape as the foundation of his authority; therefore, in framing regulations for the management of public affairs, he gave to every institution a shape suited to his own character; and he desired always to be considered as a religious recluse, that had been compelled by his countrymen to exercise regal power; but who was resolved, as far as the discharge of his duties would permit him, to maintain amid all the tempta tions with which he was surrounded, the same life of rigid austerity and self-denial, as he should have passed if he had never been called from a cell to a throne. The splendid court at which the nobles of Bokharah had been accustomed to attend, was abo

lished; and in its place he established what may be termed a hall of justice, at which he sat as president, aided by forty moollahs, or learned men. All who had complaints to make came to this hall; but the prosecutor was never allowed to speak unless the accused was present. No person, however high his rank, dared to refuse a summons to attend this court. A slave could cite his master before it. Beggee Jân, we are informed, listened with great patience to the statement of both parties; and, in all cases not criminal, he sent them away, with an advice to come to an amicable adjustment of their difference. If they did so, the cause terminated; if not, he took notes, at their re-appearance, of the evidence produced; and these were given, with his opinion to the moolahs, who were directed to prepare a fetwah, or decision, according to the holy law. The parties, even after this proceeding, had a week allowed them to accommodate their dispute; but if that period elapsed without their having done so, the sentence was passed, and became irrevocable.

[Sir.J. Malcolm adds many more particulars respecting this extraordinary personage; but we shall only copy the relation of a visit to him by an envoy of Mameish Khan, chief of Chinnaran, at the time when Beggee Jân invaded Khorassan.]

Mameish Khan, it appears from this memoir, was in correspondence with Ishân Nukeeb, a noble of high rank among the Usbegs, and a great favourite of their

ruler. To this chief he gave his envoy a letter, with charge of two colts; the one to be presented to his friend. the other to Beggee Jân. But the particulars of his mission will be best told in the words of this intelligent writer.

"I was introduced," he observes, "to Ishân Nukeeb, who was seated at the further end of a magnificent tent. He was a man of handsome appearance, uncommonly fair, but had a thin beard. He asked after my health, and then after that of Mameish Khan: adding, Why has he not come himself?' On making some excuse, he added, I understand the reason: had I been alone, he would have paid me a visit, but he is afraid of Beggee Jân," After these observations, he rose and retired to another tent, desiring me to repose myself where I was. A rich sleeping dress was brought me, and every person went away: but I had hardly laid down when I was sent for to attend Ishân Nukeeb, who very graciously insisted upon my dining with him. The repast was luxurious: and an hour after dinner tea was brought, and the favourite drank, his in a cup of pure gold, ornamented with jewels. The cup given to me was of silver, inlaid with gold. Three hours after noon, he carried me to a large tent with five poles, where a number of persons were saying their prayers; we did the same; and afterwards returned to his tent, which we had hardly entered, when a servant in waiting announced Utkhoor Sooffee. This religious personage, for such he

was, from the moment he entered occupied all the attention of Ishân Nukeeb, who appeared to treat him with the profoundest respect; and when tea and coffee were served, he held the cup while Utkhoor Sooffee drank. We had not sat long, before an officer came into the tent, and told Ishân Nukeeb that Beggee Jân desired that he would wait upon him, and bring his guest. The moment this intimation was made, we arose, mounted our horses, and proceeded with him. After riding a short distance we came to a one-pole tent, which I judgged, from its size and tattered appearance, to belong to some cooks or water carriers. An old man was seated on the grass, so near it as to be protected from the sun by its shade. Here all dismounted, and advanced towards the old man, who was clothed in green, but very dirty. When near him, they stood with their hands crossed, in a respectful posture and made their salutation. He returned that of each person, and desired us to sit down opposite to him. He appeared to show great kindness to Ishân Nukeeb, but chiefly addressed his conversation to Utkhoor Sooffee.