Innermost Asia : vol.2 / 373 ページ（カラー画像）

0373	Innermost Asia : vol.2
極奥アジア : vol.2

Opposite to the eastern end of the main circumvallation a small rock island rises between Outlying
forking branches of the Yamchin gorge (see Pl. 47 and Fig. 409). Of these two the eastern one is fort of
no longer reached by the stream, though it was, no doubt, once eroded by it. The isolated rocky Zulkhomār.
eminence lies well below the level of the spurs flanking the Yamchin gorge on either side, and is
curiously shaped like an arm bent at right angles. Its top, nowhere more than 40 yards wide and
less in most places, bears the walls of a small fortification known as Zulkhomār. Its walls, though
very massive, have suffered much decay, probably through the steep slopes offering little room for
secure foundations. Their construction corresponds in all respects to that of the main stronghold.
The approach seems to have led up from the ravine to the south-eastern extremity of the fort, which
faces the tower ii of the lower line of walls of the main stronghold.

No direct archaeological or other evidence is at present available as regards the date of this Alleged
remarkable stronghold. But the extent, solidity, and general character of the defences distinctly 'Kāfir'
point to pre-Muhammadan times, and this is borne out both by the name and by local tradition. origin of
The name 'Zamr-i-ātish-parast' is of special interest because it indicates some recollection of fortifica-
Zoroastrian fire-worship, such as even this eastern extreme of ancient Irān is likely to have known. tions.
Captain Wood records of the 'three Kāfir forts' of Hissār, Zamr-i-ātish-parast, and Namadgut that
the natives believe them 'to have been erected by the Guebers or Fire-worshippers',¹⁴ and rightly
refers to a Wakhī custom which indicates 'lingering remnants of Zoroastrian creed'.¹⁵ It would
scarcely be safe to deduce more from this statement than that local belief at the time attributed those
strongholds to 'Kāfirs' or unbelievers, just as it does now, and identified these with followers of
the ancient pre-Muhammadan creed of Irān. But in any case we may credit it with a far closer ap-
proximation to historical likelihood than the theory elaborated at length in a more recent European
traveller's book which seeks to identify those 'Kāfirs' with the Siāhpōsh of Kāfiristān.¹⁶ The
Wakhīs certainly know of these modern Kāfirs and have heard of the murderous raids they used to
make, down to the last century, into the valleys north of the Hindukush adjoining their own. If asked
about the 'Kāfir' builders of those strongholds, they would obviously prefer to identify them with
those at one time dreaded tribes than acknowledge that their own ancestors could have ever been
'Kāfirs'. Considering all we know now about the primitive state of civilization prevailing among those
barbarous hillmen of Kāfiristān, a theory which would credit them with a lasting reign over Wakhān
and the construction of such elaborate fortifications scarcely calls for serious critical examination.

Without systematic excavations no attempt can be made to ascertain the exact period to which Want of
Zamr-i-ātish-parast and the closely corresponding fortifications of the 'Castle of Qaʻqa' near chrono-
Namadgut owe their construction. But certain general observations may safely be offered even in logical data.
the absence of chronological or other definite data. The extent and solidity of the defences clearly
show that at the time of their erection Wakhān must have possessed a population and resources
greatly in excess of those to be found there at present.¹⁷ The extent of cultivable land can scarcely

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