By Neval Berber
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In comparison with Sandwith, this traveller was less preoccupied by race issues, mostly focusing on the Bosnians’ outward appearance. Bosnia, indeed, which he also called “Eslamiah”, was a place marked by numerous religious differences, that passed unobserved when the mode of dress of the Bosnian population was compared: “Whether Mussulmans or Christians, the dress is the same; and I was often surprised to hear from the mouth of a person who looked like a bearded true believer, that he was a Christian of the orthodox or catholic Church”80.
Only a few lines later, Irby considered the re-conversion of the Muslims to Christianity as a very plausible suggestion: Many of the Bosnian Beys are not indisposed to embrace the Christianity professed by their forefathers. They call a priest to say prayers over them when they are ill, they keep the name of the patron saint of their family, and they preserve with care the patents of nobility of their Christian ancestors98. It would therefore appear that Irby sought some other elements then present in Bosnian society which might prove capable of reunifying the three “nations”, which otherwise shared the same racial origin.
The latter, according to Sandwith, looked very much “Moslem” and “Asiatic”, even though he expected that all who belonged to the ‘Slavic race’, Bosnian Muslims included, would not exhibit “very striking contrasts”, even though they lived under different governments: “I had supposed that Sclavonians of the same race, though living under different Governments, would not present any very striking contrasts, excepting such as were obvious due to the influence of Government”78. The debate initiated with the Murray guidebook in 1854 and re-enlivened with Sandwith in 1873 did not acquire a hegemonic character, as would happen in the course of the second half of the 1870s.