{177}

[Book Bazaar]

These bloodhounds were for the most part Hadjis who had long dwelt in Constantinople, and whose design was to test at once my knowledge of its language, and my acquaintance with its mode of living. After listening to them a long time with patience, it was my habit to put on an air of disgust, and to beg them to spare me any further conversation about the Frenghis. 'I quitted Constantinople,' I said, 'to get away from these Frenghis, who seem indebted to the devil for their understanding. Thank G.o.d I am now in the "n.o.ble" Bokhara, and do not wish to embitter the time I spend here by any recollections.'

Similar language I employed also with the crafty Mollah Sherefeddin, the Aksakal of the booksellers, who showed me a list of books which a Russian amba.s.sador, a few years ago, had left behind him. I threw my eye carelessly over them and observed, 'Allah be praised, my memory is not yet corrupted by the science and books of the Frenghis, as unhappily is too often the case with the Turks of Constantinople!'

[Footnote 49]

[Footnote 49: One day, a servant of the Vizir brought to me a little shrivelled individual, that I might examine him to see whether he was, as he pretended, really an Arab from Damascus. When he first entered, his features struck me much, they appeared to me European: when he opened his mouth, my astonishment and perplexity increased, for I found his p.r.o.nunciation anything rather than that of an Arab.

He told me that he had undertaken a pilgrimage to the tomb of Djafen Ben Sadik at Khoten in China, and wanted to proceed on his journey that very day. His features during our conversation betrayed a visible embarra.s.sment, and it was a subject of great regret to me that I had not an occasion to see him a second time, for I am strongly disposed to think that he was playing a part similar to my own!]

When Rhamet Bi saw that he could not, by his emissaries, found any accusation, he summoned me to attend him. Of course, this was in the form of a public invitation to a Pilow, which was also attended by a circle composed of Bokhariot Ulemas. At my very entry I found that I had a hard nut to crack, for the whole interview was a sort of examination, in {178} which my incognito had to stand a running fire.

I saw, however, while it was yet time, the danger to which I was exposed; and, to escape being surprised by some sudden question or other, I a.s.sumed the part of one himself curious of information, frequently interrogating these gentlemen as to the difference of religious principles in the Farz, Sunnet, Vadjib, and Mustahab.

[Footnote 50]

[Footnote 50: These are the four grades expressing the importance of the commandments of Islam. Farz means the duty enjoined by G.o.d through the Prophet; Sunnet, the tradition emanating from the Prophet himself without Divine inspiration. The latter two words, Vadjib and Mustahab, signify ordinances originating with more recent interpreters of the Koran; the former being obligatory, the latter discretionary.]

My earnestness met with favour; and soon a very warm dispute arose upon several points in Hidayet, Sherkhi Vekaye, and other books treating of similar subjects; in this I was careful to take part, praising loudly the Bokhariot Mollahs, and admitting their great superiority, not only over me, but over all the Ulemas of Constantinople. Suffice it to say that I got safe through this ordeal also. My brethren, the Mollahs, gave Rahmet Bi to understand, both by their signs and words, that his reporter had made a great mistake, and that, even supposing me not to be a Mollah of distinction, I was still one on the high road to receive worthily the lightning-flash of true knowledge.

After this scene they left me to live a quiet life in Bokhara. It was my practice first of all to fulfil at home the different duties imposed upon me by my character of Dervish. I then proceeded to the book bazaar, which contains twenty-six shops. A printed {179} book is here a rarity. In this place, and in the houses of the booksellers (for there is the great depot), many are the treasures that I have seen, which would be of incalculable value to our Oriental historians and philologists. Their acquisition was, in my case, out of the question, for in the first place I had not the adequate means, and in the second, any appearance of worldly knowledge might have prejudiced my disguise. The few ma.n.u.scripts that I brought back with me from Bokhara and Samarcand cost me much trouble to acquire, and my heart bled when I found that I was obliged to leave behind me works that might have filled many an important history in our Oriental studies.

From the book market I was in the habit of resorting to the Righistan (public place); it lay rather remote. Although larger and more bustling than the Lebi Hauz, which I before described, it is far from being so agreeable; we find here also a reservoir surrounded by booths for tea; from the bank we can discern the Ark (castle or palace) of the Emir, which is on the opposite side, situate upon high ground. The portal was crowned by a clock; it had a gloomy appearance. I shuddered when I pa.s.sed by this nest of tyranny, the place where, perhaps, many who preceded me had been murdered, and where, even at that moment, three wretched Europeans were languishing so far from their country and every possibility of succour. Near the gate lay fourteen pieces of bra.s.s cannon, the long barrels of which were highly ornamented. The Emir had sent them home from Khokand as trophies of the victories gained in his campaign. Above, to the right of the palace, is Mesdjidi Kelan, the largest mosque in Bokhara; it was built by Abdullah Khan Sheibani.

{180}

After leaving the Righistan, I entered the tea-booth of a Chinese from Komul, [Footnote 51] a man perfectly acquainted with the Turko-Tartar language, and who pa.s.sed here for a Musselman. This good man was very friendly to me, and yet how far were our homes asunder! He recounted to me much concerning the beautiful locality, much of the customs, and the excellent dishes, too, of his fatherland! But his experience was particularly great in matters connected with teas. How enthusiastically he spoke when treating of the tea-shrub, which displayed upon a single stem leaves of such a variety of flavours! He had in his shop sixteen different kinds, which he could distinguish by the touch. [Footnote 52]

[Footnote 51: Komul is distant 40 stations from Kashgar and 60 from Bokhara.]

[Footnote 52: The teas were of the following kinds:-- (1) Kyrkma.

(2) Akhbar.

(3) Ak Kuyruk.

These kinds, rarely seen in Central Asia and in China, are more used in Russia, Persia, and Europe.

(4) Kara Tchaj.

(5) Sepet Tchaj.

These two, sold like Chinese Kynaster, pressed into the form of a brick, are drunk only in the morning with cream and salt, and are very stimulating.

(6) Shibaglu.

(7) Gore Shibaglu.

(8) Shivin.

(9) It Kellesi.

(10) Bonge.

(11) Poshun.

(12) Pu-Tchay.

(13) Tun tey.

(14) Gulbuy.

(15) Mishk-goz.

(16) Lonka.

These are all green teas, none others are in favour in the north of China and in Central Asia. The last-named (Lonka) is regarded as the most precious, a single leaf suffices for a cup which equals two of ours.

The purchaser first forms a judgment of his tea by tasting a leaf that has been already boiled: when the tea is good the leaf is extremely fine and soft.]

{181}

I had, during my journey from Teheran to Bokhara, heard the latter city so often described by my companions, that after a sojourn of eight days I was quite at home. First of all Hadji Salih led me everywhere, and then I continued my investigations alone, through the city, its bazaars, and its colleges (Medresse), only accompanying my friends when we received joint invitations to the house of a Chinese Tartar who had settled there. We were on these occasions usually treated to national dishes, to which my friends (I mean Hadji Bilal and his party) had long been strangers. There is one which I will impart in confidence to my European readers, for I can recommend it as a dainty. It is called Mantuy, a sort of pudding filled with hashed meat mixed with fat and spices. This they boil in a singular manner.

They place upon the fire a kettle of water, which is covered in at the top, with the exception of an opening of about the size of one's closed hand. Upon this opening are placed three or four strainers or sieves, which close firmly, the under one being made fast with dough to the kettle itself. As soon as the water begins to boil, and a sufficient quant.i.ty of steam pa.s.ses into the strainers, the Mantuy is at first laid in the upper, and then in the lowest strainer; here it is suffered to remain until done. It seems singular that the Chinese should employ steam in the preparation of their meats! The Mantuys, after having been boiled, are then often broiled in fat, when they receive the name Zenbusi (lady's kiss). My friends from Kashgar and Yarkend have many more dishes peculiarly their own, but these receipts would only suit a Tartar cookery book.

{182}

[The Worm (Rishte)]

During the whole time of my stay in Bokhara, the weather was insupportably hot; but another circ.u.mstance doubled my sufferings--the apprehension of the Rishte (filaria Medinensis), by which, during the season, one person in every ten is attacked. This obliged me to be continually drinking warm water or tea. This affection is quite usual, and is treated with as much indifference by those residing in Bokhara during the summer season, as colds are with us. One feels, at first, on the foot or on some other part of the body, a tickling sensation, then a spot becomes visible whence issues a worm like a thread. This is often an ell long, and it ought some days after to be carefully wound off on a reel. This is the common treatment, and occasions no extraordinary pain; but if the worm is broken off, an inflammation ensues, and instead of one, from six to ten make their appearance, which forces the patient to keep his bed a week, subjecting him to intense suffering. The more courageous have the Rishte cut out at the very beginning. The barbers in Bokhara are tolerably expert in this operation. The part where the tickling sensation takes place is in an instant removed, the worm extracted, and the wound itself soon heals.

Sometimes this malady, which is also common in Bender Abbasi (Persia), recurs in the following summer, and that too, even when the patient is in a different climate. It happened so with Dr. Wolff, the well-known traveller, who dragged with him all the way from Bokhara one of these long memorials of his journey. It did not show itself till he came to England, when it was extracted, in Eastern fashion, {183} by the late Sir Benjamin Brodie. Besides this affliction, the Bokhariots exhibit many malignant sores, occasioned by their bad climate and still worse water. It is more especially remarked that the women, who would otherwise pa.s.s for not unattractive brunettes, are thus quite disfigured with scars, perhaps to be remotely referred to their sedentary habits.

[Water Supply]

Bokhara derives its water from the Zerefshan (distributor of gold), whose course is north-easterly. Its channel is lower than the city itself, and even in summer affords but a scanty supply. The water flows through a ca.n.a.l, deep enough, but not maintained in a state of cleanliness. It is permitted to enter the city at the gate Dervaze Mezar once in intervals of from every eight to fourteen days, according as the height of the river may allow. The appearance of the water, tolerably dirty even when it first enters, is always a joyful occurrence for the inhabitants. Then first the inhabitants, young and old, precipitate themselves into the ca.n.a.ls and reservoirs to make their ablutions; afterwards the horses, cows, and a.s.ses come to take their baths; and when the dogs finally have cooled themselves there a little, all entrance is forbidden, the water is left to settle, become clear and pure. It has, it is true, absorbed thousands of elements of miasma and filthiness! Such is the attention that Bokhara, the n.o.ble, pays to this indispensable necessary of life--Bokhara, whither flock thousands of scholars to learn the principles of a religion that consecrates the principle that 'Cleanliness is derived from Religion.'

[Footnote 53]

[Footnote 53: 'El nezafet min el iman.']

{184}

[Late and present Emirs; Harem, Government, Family of Reigning Emir.]

It is impossible for me to forget Bokhara, were it only on account of the efforts with respect to religion which I have noticed there both on the part of Government and people. I often heard it affirmed that 'Bokhara is the true support of Islam.' [Footnote 54] The t.i.tle is too weak; it should be rather termed the 'Rome of Islam,' since Mecca and Medina are its Jerusalem. Bokhara is aware of her superiority, and plumes herself upon it in the face of all the other nations of Islam; yes, even before the Sultan himself, who is yet acknowledged as the official chief of religion; but he is not so readily pardoned for having suffered so much to be corrupted in his territories by the influence of the Frenghis. In my supposed character of Osmanli, I was called upon to explain fully:

[Footnote 54: 'Bokhara kuvveti islam u din est.' ]

First. Why the Sultan does not put to death all the Frenghis who live in his dominions, and yet pay no Djizie (tribute); why he does not every year undertake a Djihad (religious war), as he has unbelievers on all his frontiers.

Secondly. Why the Osmanlis, who are Sunnites, and belong to the sect of the Ebuhanife, do not wear the turban, nor the long garments prescribed by the law and reaching to the ancles; why they have not a long beard and short moustachios, like 'the glory of all mundane creatures,' as the Prophet is styled.

Thirdly, why the Sunnites, both in Constantinople and Mecca, sing the Ezan (call to prayer) when they utter it, which is a frightful sin; why they are not all Hadjis there, as they dwell so nigh the holy places; &c. &c.

I did my utmost to save the religious honour of the honest Osmanlis, and if I was obliged occasionally to p.r.o.nounce, with a blush on my cheek, the 'Pater, {185} peccavi,' I could not but internally felicitate the Turks on retaining, in spite of their being under the influence of a corrupt Islamism, many good qualities and fine traits of character, whereas their fellow-religionists, who boast that they are refreshing themselves at the very fountain of the pure faith, delight in nothing but the blackest mendacity, in hypocrisy, and in impositions. How often was I forced to witness one of the Khalka (circle) which devotees form by squatting down close to each other in a ring, to devote themselves to the Tevedjuh (contemplation), or, as the western Mahomedans call it, the Murakebe of the greatness of G.o.d, the glory of the Prophet, and the futility of our mortal existence! If you, a stranger, behold these people, with their immense turbans, and their arms hanging down folded upon their laps, sitting in their cramped position, you could not help believing them to be beings of a purer, loftier nature, who seek to cast from them the burden of clay, and adopt the full spirit of the Arabian saying--

'The world is an abomination, and those who toil about it are dogs.'

[Footnote 55]

[Footnote 55: 'Ed dunya djifetun ve talibeha kilab.']

Look only more attentively, and you will not fail to perceive that many have, from deep reflection, fallen into deeper slumber; and although they begin to snore, like hounds after a hard day's hunting, beware how you breathe any reproach, or the Bokhariot will soon set you right with the observation, 'These men have made such progress, that even whilst they snore they are thinking of G.o.d and of immortality!' In Bokhara only the external form of the thing is required. {186} Each city has its Res, [Footnote 56] who, with a cat-o'-four-tails in his hand, traverses the streets and public places, examines each pa.s.ser by in the principles of Islamism, and sends the ignorant, even if they be grey-bearded men of threescore years, for periods varying from eight to fourteen days, to the boys'

school; or he drives them into the mosques at the hour of prayer. But whether, in the former case, they learn anything in school, or go to sleep there--whether, in the latter, they pray in the mosque, or are thinking how their daily occupations have been cut short,--all this is the affair of n.o.body whatever. The Government insists upon nothing but the external appearance; what lies within is known to G.o.d alone.

[Footnote 56: Guardian of religion.]

What need to insist that the spirit in which religion is administered has a powerful influence upon both Government and society? The Iranian blood of the inhabitants (for two-thirds of the inhabitants of the city of Bokhara are Persians, Mervi, and Tadjiks), gives a little semblance of vitality to the bazaars and public places; but what dreariness and monotony in the private houses! Every trace of gladness and cheerfulness is banished from those circles where the influence of religion and the system of surveillance are so tyrannically felt. The Emir's spies force their way even into the sanctuaries of families, and woe to the man who permits himself to offend against the forms of religion or the authority of the sovereign. Ages of oppression have now so intimidated the people that husband and wife, even with no third person present, do not dare to p.r.o.nounce the Emir's name without adding the words, 'G.o.d grant him to live 120 years!' It must be also admitted that the poor people feel no sentiment of hatred for their ruler, because tyrannical caprice does not seem to them as a {187} thing to be wondered at, but is rather looked upon in the light of an inevitable attribute of princely dignity. Emir Nasr Ullah, the father of the present ruler of Bokhara, was, in the last years of his life, a cruel profligate, who visited with capital punishment immorality in others, and yet himself violated, in the most shameless manner, the honour of his subjects. Few were the families who escaped unscathed; and still no one permitted even a breath of blame to escape his lips.

The reigning Emir, Mozaffar-ed-din Khan, happily, is a well-disposed man; and although he enforces with severity the laws respecting religion and morals, he cannot be charged himself with any crime; hence the unceasing praises and glorifications of which he is the object on the part of his people.

I saw the Emir afterwards in Samarcand; he is in the forty-second year of his age, of middle stature, somewhat corpulent. He has a very pleasing countenance, fine black eyes, and a thin beard. In his youth he acted as governor one year in Karshi, and eighteen in Kermineh, and was always distinguished for the gentleness and affability of his manners. He carries out strictly the political principles of his father, and in his capacity as Mollah and pious Musselman is the declared enemy of every innovation even when he may be convinced of its utility. On his accession he had impressed upon his signet the device