'Government by justice,' [Footnote 57]

and up to the present moment has most scrupulously observed it. Many reports in circulation respecting him confirm the remark. True, according to our view of things, there seems great exaggeration in {188} a system of justice which led the Emir to send his Mehter, the second in rank of his officers, to execution, for having (for it was in this form that the report reached Khokand) thrown a dubious glance at one of the royal slaves; nor should a prince, whose device is 'justice,' have conducted himself as the Emir did in Khokand. But all these faults are very pardonable in a Khan of Bokhara. Towards his grandees, who for the most part well merit the treatment they meet with, he is very severe, for although punishing with death even trivial offences in these, he spares the poorer cla.s.ses. Hence the expression applied to him by the people, and which does him honour, for they say of him that he is 'killer of elephants and protector of mice.' [Footnote 58]

[Footnote 57: 'El Hukm bil Adl.']

[Footnote 58: Filkush and Mushperver.]

It is singular what pains the Emir takes to throw obstacles in the way of his subjects whenever they seek to depart from the simplicity and modesty of their present, in his opinion, happy condition. The introduction of articles of luxury, or other expensive merchandise, is forbidden, as also the employment of sumptuousness in house or dress: in offences of this description there is no respect of persons. His Serdari Kul (commandant-in-chief), Shahrukh Khan, sprung from a collateral branch of the royal family of Persia (Kadjar), having fled hither from Astrabad, where he had been governor, had been long held here in high honour and distinction; but, desirous of living in the Persian manner, he ordered, at great expense, a house to be erected one story high, like those in Teheran; in this, besides other articles of luxury, gla.s.s windows were inserted; it is said to have cost altogether 15,000 Tilla, regarded {189} in Bokhara an enormous sum; it was of a description calculated to throw into the shade even the Ark (palace) itself. The Emir had been informed of this from the very beginning, but he waited until the whole was quite finished, and then suddenly Shahrukh Khan was accused of an offence against religion, thrown into confinement, and then exiled. The house was confiscated and reverted to the Emir: an offer was made to purchase it, and at a sum exceeding the cost price, but no! he directed it to be demolished; the ruins themselves, however, appearing too ornamental, he ordered them to be entirely destroyed, with the sole reservation of the timber, which was sold to a baker for 200 Tilla, in scorn and mockery of all who should venture to give way to a taste for luxuries. Even in his domestic arrangements the Emir is widely different from his father; and it did not appear to me that there could have been more than half the retinue of servants which M. de Khanikoff saw at the Court of Nasr Ullah, and of which, as of so many other particulars concerning Bokhara, the Russian traveller gives so careful, so exact and circ.u.mstantial an account.

Mozaffar-ed-din Khan has (for it is a custom of his religion) four legitimate wives and about twenty others, the former natives of Bokhara, the latter slaves, and, as I was told seriously, only employed to tend upon the children, of whom there are sixteen, ten girls (but I beg pardon, princesses), and six boys (Tore). The two eldest princesses are married to the governors of Serepool and Aktche; only, as these two cities have fallen into the hands of the Afghan, his two sons-in-law live as the Emir's guests, like kings _sans portefeuilles_. The harem is presided over by the sovereign's mother, formerly a {190} Persian slave (born at Kademgihah, near Meshed), and by his grandmother, Hakim Ayim. It bears a high character for chast.i.ty and orderly training. It is forbidden to the laity on pain of death to enter, or even to throw a glance or direct a thought thither: this is permitted alone to pious Sheikhs or Mollahs, whose Nefes (breath) is of notorious sanct.i.ty; and it was by this t.i.tle that our friend Hadji Salih was summoned to administer a dose of the Khaki Shifa (health powder from Medina). The cost of the harem, as far as dress, board, and other necessaries are concerned, is very small. The ladies make not only their own clothes, but often even the garments of the Emir, who is known to be a strict economist, and to exercise severe control over everything. The daily kitchen expenses of the palace are said to be from sixteen to twenty Tenghe (rather more than from nine to ten shillings), which is very likely, as his table rarely offers any confectionery, and consists merely of pilow boiled with mutton fat.

The expression 'princely table' is inapplicable to Bokhara, where one and the same dish satisfies prince, official, merchant, mechanic, and peasant.

The man that has wandered about through the deserts of Central Asia will still find in Bokhara, in spite of all its wretchedness, something of the nature of a metropolis. My fare now consisted of good bread, tea, fruit, and boiled meats. I had two shirts made, and the comforts of civilised life became to me so agreeable that I was really sorry when I received notice from my friends to prepare for the journey, as they wished to gain their remote Eastern homes before the winter set in. My intention was to keep them company provisionally as far as Samarcand, {191} as I somewhat dreaded my interview with the Emir, and their society in many respects would be of great service to me. I was to decide in the last-named city whether to proceed to Khokand and Kashgar, or to return alone by Kerki, Karshi, and Herat.

My excellent friends, Hadji Bilal and Hadji Salih, did not wish to influence me, but to provide for the case of a possible return.

Desirous as far as they could to aid me, they had introduced me to a Kervanbashi from Herat, who was staying in Bokhara, and thought of finally returning in three weeks to the former city. His name was Mollah Zeman: he had been formerly known to my friends. They recommended me to his care, as if I had been their own brother, and it was determined, if I returned from Samarcand, that we should meet three weeks afterwards in Kerki, on the farther bank of the Oxus.

This, the first step suggestive of a final separation, was very affecting to us all. Hitherto I had found consolation in the very uncertainty of my purpose; for to my fancy an extension of my travels to Kashgar, Aksu, and Khoten, rich in musk--countries to which no European before me had penetrated--had infinite charm and poetical attraction.

[Slave Depot and Trade]

But my thoughts have been so engaged by the memory of this visit to Mollah Zeman, that I was about to forget to describe the spot where I found him. It was in a karavanserai appropriated to the trade in slaves. Of this I cannot forbear to give the reader a slight sketch.

The building, which formed a square, contained, it may be, from thirty to thirty-five cells. Three wholesale dealers in this abominable traffic had hired these buildings as a depot for the poor wretches, who were partly their own goods and {192} chattels, and partly entrusted to them as commission brokers for the Turkomans. As is well known, the Karaktchi, unable to wait long, are accustomed to sell their slaves to some Turkoman who has more means at his disposal. The latter brings them to Bokhara, and is the chief gainer by these transactions, as he buys immediately from the producer. In the very first days of his arrival in the capital, he sells all those for whom he can find customers; the remainder he leaves behind him in the hands of the Dellal (broker), who is more especially the wholesale dealer.

Human beings are sold in Bokhara and Khiva from the age of three to that of sixty, unless they possess such defects as cause them to be regarded as cripples. According to the precepts of their religion, unbelievers alone can be sold as slaves; but Bokhara, that has nothing more than the semblance of sanct.i.ty, evades without scruple such provisions, and makes slaves not only of the Shiite Persians, who were declared 'unbelievers' so long ago as 1500 by the Mollah Schemseddin, but also many professors of the Sunnite tenets themselves, after they have, by blows and maltreatment, been compelled to style themselves Shiites. It is only the Jew, whom they p.r.o.nounce to be incapable, that is unworthy of becoming a slave, a mode of showing their aversion, of course, anything but disagreeable to the children of Israel, for although the Turkoman will make booty of his property, and strip him of everything, he will not touch his body. At an earlier period, the Hindoos also formed an exception. More recently, as they flocked by Herat into Bokhara, the Tekke or Sarik began to lay down new rules for their procedure. The unfortunate worshipper of Vishnoo is now first metamorphosed {193} into a Musselman, then made a Shiite; and not until this double conversion has taken place is the honour conferred upon him of being plundered of all his property, and being reduced to the condition of a slave.

The slave exposed to sale is, when a male, made the subject of public examination: the seller is obliged to guarantee that he has none of those moral or bodily defects, which const.i.tute to his knowledge latent unsoundness: that is to say, where, though they are not discernible to the eye, they exist in a rudimentary state.

To the slave himself, the happiest hour is when he pa.s.ses out of the hand of the slave-dealer; for no treatment, however hard, which awaits him with his eventual master can be so oppressive and painful as that which he has to pa.s.s through whilst he remains an article of commerce exposed for sale in the shop.

The price varies with the political circ.u.mstances of the Turkomans, according as they find (for upon such does the production of the article depend) greater or less facility for their Alaman in the adjoining district. For instance: at the present day the highest price of a man in the maturity of his strength is from 40 to 50 Tilla (about from 21-36); after a victory, when 18,000 Persian soldiers had been made prisoners at one time, a man was to be had for a sum of 3 or 4 Tillas.

[Departure from Bokhara, and Visit to the Tomb of Baha-ed-din.]

After having stayed twenty-two days in Bokhara I found it impossible any longer to delay my friends, and it was arranged that we should at once start for Samarcand. Our living in Bokhara, as no one here, however liberal with his shakings of the hand, gave us a single farthing, had very much impaired our {194} finances. What we had been able to make in Khiva was all exhausted, and, like many of my companions, I had been forced to dispose of my a.s.s, and henceforth our journey was to be continued in a hired two-wheeled cart. Particular members of our karavan, who belonged to Khokand or Khodjend, had already parted from us, and gone their own several ways alone. Those who had hitherto remained together were natives of Endighan or Chinese Tartars. These, however, in proceeding to Samarcand, selected different routes. Hadji Salih, Hadji Bilal's party, and myself determined upon following the straight road; the others, who were on foot, were anxious to undertake a pilgrimage, by way of Gidjdovan, to the tomb of the Saint Abdul Khalik. [Footnote 59]

[Footnote 59: Khodja Abdul Khalik (named Gidjovani, died 1601) was contemporary with the famous Payende Zamini, and stands in high repute for learning, asceticism, and sanct.i.ty.]

Many Bokhariots, on my return, intimated a wish to accompany me to Mecca. I, therefore, was obliged to employ much delicate diplomacy, for certainly their company would have been a source of great embarra.s.sment in either case, whether we found ourselves before the Kaaba or on the banks of the Thames!

I took leave of all my friends and acquaintances. Rahmet Bi gave me letters of introduction for Samarcand, and I promised to wait upon the Emir there. The Khokand vehicle, which we had hired to convey us as far as Samarcand, had been previously sent on to wait for us at the village Baveddin, to which place of pilgrimage we had now, according to the custom of the country, to pay our second visit--our visit of adieu. This village is distant two leagues from Bokhara, and is, as before said, the place of {195} interment of the renowned Baha-ed-din Nakishbend, founder of the order bearing the same name, and the chief fountain of all those extravagances of religion which distinguish Eastern from Western Islamism. Without entering into more details, suffice it to mention, that Baha-ed-din is venerated as the national saint of Turkestan, as a second Mohammed; and the Bokhariot is firmly persuaded that the cry alone of a 'Baha-ed-din belagerdan' [Footnote 60] is sufficient to save from all misfortune. Pilgrimages are made to this place even from the most remote parts of China. It is the practice in Bokhara to come hither every week, and the intercourse is maintained with the metropolis by means of about 300 a.s.ses that ply for hire. These stand before the Dervaze Mezar, and may be had for a few Pul (small copper coins). Although the road, in many places, pa.s.ses over deep sand, these animals run with indescribable speed on their journey to the village; but, what is considered very surprising, they cannot, without repeated blows, be induced to return. The Bokhariot ascribes this circ.u.mstance to the feeling of devotion that the saint inspires even in brutes; for do they not run to his tomb, and evince the greatest indisposition to quit it?

[Footnote 60: 'O Baha-ed-din, thou avevter of evil!']

The tomb is in a small garden. On one side is a mosque. This may be approached through a court filled with blind or crippled mendicants, the perseverance of whose applications would put to shame those of the same profession in Rome or Naples. In the front of the tomb is the famous Senghi murad (stone of desire), which has been tolerably ground away and made smooth by the numerous foreheads of pious pilgrims that have been rubbed upon it. Over {196} the tomb are placed several rams'

horns and a banner, also a broom that served a long time to sweep out the sanctuary in Mecca. Attempts have also been made upon several occasions to cover the whole with a dome, but Baha-ed-din, like many other saints in Turkestan, has a preference for the open air, and every edifice has been thrown down after a lapse of three days from its first erection. Such is the tale told by the Sheikhs, descendants of the saint, who keep watch in turn before the tomb, and recount, with impudence enough, to the pilgrims that their ancestor was particularly fond of the number seven. In the seventh month he came into the world, in his seventh year he knew the Koran by heart, and in his seventieth he died. Hence also the contributions and gifts laid upon his grave are to have the peculiarity that they must not be anything else than multiples of seven or the number seven itself.

A quarter of a league from the tomb of Baha-ed-din, in an open field, is that of Miri Kulah, the master and spiritual chief of the former.

But the master is far from enjoying the same honour and repute as the disciple.

{197}

CHAPTER XI.

BOKHARA TO SAMARCAND LITTLE DESERT OF CHoL MELIK ANIMATION OF ROAD OWING TO WAR FIRST VIEW OF SAMARCAND HASZRETI SHAH ZINDE MOSQUE OF TIMOUR CITADEL (ARK) RECEPTION HALL OF TIMOR KoKTASH OR TIMOUR'S THRONE SINGULAR FOOTSTOOL TIMOUR'S SEPULCHER AND THAT OF HIS PRECEPTOR AUTHOR VISITS THE ACTUAL TOMB OF TIMOUR IN THE SOUTERRAIN FOLIO KORAN ASCRIBED TO OSMAN, MOHAMMED'S SECRETARY COLLEGES ANCIENT OBSERVATORY GREEK ARMENIAN LIBRARY NOT, AS PRETENDED, CARRIED OFF BY TIMOR ARCHITECTURE OF PUBLIC BUILDINGS NOT CHINESE BUT PERSIAN MODERN SAMARCAND ITS POPULATION DEHBID AUTHOR DECIDES TO RETURN ARRIVAL OF EMIR AUTHOR'S INTERVIEW WITH HIM PARTING FROM THE HADJIS, AND DEPARTURE FROM SAMARCAND.

_Hinc quarto die ad Maracanda perventum est ... Scythiae confinis est regio, habitaturque pluribus ac frequentibits vicis, quia ubertas terra non indigenas modo detinet, sed etiam advenas invitat_.--Q. Curtii Rufi libb. vii. et viii.

[Bokhara to Samarcand]

Our whole karavan had now, on starting from Bokhara for Samarcand, dwindled down to two carts. In one of these sat Hadji Salih and myself; in the other, Hadji Bilal and his party. Sheltered from the sun by a matting awning, I should have been glad to settle myself quietly on my carpet, but this was impossible, owing to the violent motion of our very primitive vehicle; it disposed of us 'at its own sweet will,' shaking us, now here, now there; our heads were continually cannoning each other like b.a.l.l.s {198} on a billiard table.

During the first few hours I felt quite sea-sick, having suffered much more than I had done when on the camels, the shiplike movements of which I had formerly so much dreaded. The poor horse, harnessed to the broad heavy cart, besides having to make the clumsy wheels--far from perfect circles--revolve laboriously through the deep sand or mud, was obliged also to convey the driver and his provision sack. The Turkoman is right in doubting whether the Bokhariot will ever be able to justify in another world his maltreatment of the horse--the n.o.blest of the brute creation.

As it was night when we started from Baha-ed-din, the driver (a native of Khokand), not sufficiently familiar with the road, mistook the way, so that, instead of midnight, it was morning before we reached the little town of Mezar. It is distant from Bokhara five Tash (fersakh), and is regarded as the first station on the road to Samarcand. We halted here but a short time, and about noon arrived at sheikh Kasim, where we encountered some of our brother pilgrims. They were taking the road by Gidjdovan. We consequently indulged ourselves by remaining there quietly together until late at night.

[Little Desert of Chol Melik]

I had heard many wonderful accounts of the flourishing cultivation of the country between Bokhara and Samarcand, but thus far I had seen nothing astonishing during our day's journey, nothing at all corresponding to my high-wrought expectations. We perceived, indeed, everywhere, and on both sides of the road, with rare exceptions, the land under cultivation; the following day, however, a real surprise awaited me. We had pa.s.sed the little desert of Chol Melik (six leagues in length by four in {199} breadth), where there are a karavanserai and water reservoir, and at last reached the district of Kermineh, which const.i.tutes the third day's station. We now pa.s.sed every hour, sometimes every half-hour, a small Bazarli Djay (market-place), where there were several inns and houses for the sale of provisions, and where gigantic Russian teakettles, ever on the boil, are held to be the _ne plus ultra_ of refinement and of comfort. These villages have quite a different character from those in Persia and Turkey, the farm-yards are better filled with earth's blessings; and were there only more trees, we might say that all the way from the Pontos Mountains this is the only country resembling our own in the far West.

About mid-day we halted at Kermineh, in a lovely garden, on the side of a reservoir, where we found abundant shade. My friends seemed to endear themselves to me more and more the nearer the moment of our separation approached; it appeared impossible that I was to journey alone that long way back from Samarcand to Europe! We started from Kermineh about sunset, considering that the freshness of the night would lighten, in some respects, the torments of our overtasked horse; at midnight we halted again for two hours, as we hoped to reach our station the next morning, before the heat of the day commenced. I remarked in many places along the road square mile-stones, some entire, others broken, [Footnote 61] which owe their erection to Timour; nor need this surprise us, for Marco Polo, in the time of Oktai, found regular post-roads in Central Asia. The whole way from Bokhara to Kashgar is said, indeed, {200} still to bear marks of an ancient civilisation which, although with frequent intervals, is nevertheless traceable far into China. The present Emir, also wishing to distinguish himself, has caused in several places small terraces to be raised for purposes of prayer, these serving as a sort of occasional mosques, and mementos to pa.s.sers-by to fulfil their religious duties. So each age has its own peculiar objects in view!

[Footnote 61: The Turkish word for stone is Tash, which is also used to denote mile. So the Persian word Fersang (in modern Persian fersakh) is compounded of fer (high) and seng (stone).]

[Animation of Road owing to War]

The evening we pa.s.sed at the village Mir, taking up our quarters there in the mosque. This rises from the centre of a pretty flower garden. I lay down to sleep near a reservoir, but was startled out of my slumber by a troop of quarrelsome Turkomans. They were the Tekke hors.e.m.e.n who had served the Emir as auxiliaries in his campaign against Khokand, and were now returning to Merv with the booty they had taken from the Kirghis. The Emir, in his anxiety to civilise them, had presented many with a white turban, and hoped that they would throw aside altogether their wild fur caps. They wore them as long as they were under the eye of the Emir, but I heard that they had subsequently sold them all.

From Mir we proceeded to the Kette Kurgan ('great fortress'). It is the seat of a Government, and has the most famous shoemakers in the whole Khanat. This fortress is defended by a strong wall and deep fosse. By night no one is permitted either to pa.s.s in or out; we therefore remained in a karavanserai, on the road outside the fort.

There were wagons everywhere; the roads, indeed, in all directions presented a bustling and singularly animated appearance: this was to be ascribed to the war, that employs all conveyances between Bokhara and Khokand, From Kette Kurgan a distinct way leads through the desert {201} to Karshi, and is said to be four leagues shorter than the usual one thither from Samarcand; but travellers are obliged to take their water with them, as there are very few wells that human beings can use, although there are several fit for cattle. I found the drivers and peasants discussing political subjects before the tea-shops, the prohibitions here not being enforced as in Bokhara. The poor people are enchanted when they hear of the heroic acts of their Emir; they recount that he has already forced his way from Khokand into China, and after he has there in the East reduced all under his sceptre, he will, they insist, proceed to take possession of Iran, Afghanistan, India, and Frenghistan (these they consider as adjoining counties), as far as Roum: the whole world, in fact, is, according to them, to be divided between the Sultan and the Emir!

After having left behind me Karasu, which is a place of some importance, we reached Daul, the fifth station, and the last before coming to Samarcand itself. Our road pa.s.sed over some hills from which we could perceive extensive woods stretching away on our left. I was told that they reach half-way to Bokhara, and serve as retreats to the ozbeg tribes, Khitai and Kiptchak, which are often at enmity with the Emir. Being familiar with all the secret corners and recesses of their own forests, they are not easily a.s.sailable.

[First View of Samarcand]

What I heard in Bokhara had very much diminished in my eyes the historical importance of Samarcand. I cannot, however, describe my feeling of curiosity when they pointed out to me, on the east, Mount Chobanata, at whose foot was situate, I was told, the Mecca I so longed to see. I therefore gazed intently in the direction indicated, and at last, on toiling up {202} a hill, I beheld the city of Timour in the middle of a fine country. I must confess that the first impression produced by the domes and minarets, with their various colours, all bathed in the beams of the morning sun--the peculiarity, in short, of the whole scene--was very pleasing.

As Samarcand, both by the charm of its past and its remoteness, is regarded in Europe as something extraordinary, we will, as we cannot make use of the pencil, endeavour to draw a view of the city with the pen. I must beg the reader to take a seat in the cart by my side; he will then see to the east the mountain I before mentioned. Its dome-like summit is crowned by a small edifice, in which rests Chobanata (the holy patron of shepherds). Below lies the city.

Although it equals Teheran in circ.u.mference, its houses do not lie so close together; still the prominent buildings and ruins offer a far more magnificent prospect. The eye is most struck by four lofty edifices, in the form of half domes, the fore-fronts or frontispieces of the Medresse (Pishtak). They seemed all to be near together; but some, in fact, are in the background. As we advance we perceive first a small neat dome, and further on to the south a larger and more imposing one; the former is the tomb, the latter the mosque, of Timour. Quite facing us, on the south-westerly limit of the city, on a hill, rises the citadel (Ark), round which other buildings, partly mosques and partly tombs, are grouped. If we then suppose the whole intermixed with closely planted gardens, we shall have a faint idea of Samarcand--a faint one; for I say with the Persian proverb--

'When will hearing be like seeing?' [Footnote 62]

[Footnote 62: 'Shuniden ke buved manendi diden.']

{203}

But, alas! why need I add that the impression produced by its exterior was weakened as we approached, and entirely dissipated by our entry into the place itself? Bitter indeed the disappointment in the case of a city like Samarcand, so difficult of access, and a knowledge of which has to be so dearly acquired; and when we drove in through the Dervaze Bokhara, and had to pa.s.s through the greater part of the cemetery to reach the inhabited part of the town, I thought of the Persian verse--

'Samarcand is the focus of the whole globe.' [Footnote 63]