Travels in Central Asia Part 11

Where the sand comes entirely to an end, three different ways are visible: the first (22 miles long) pa.s.ses by Karakol; the second (18 miles), through the plain to the immediate vicinity of Bokhara; the third (20 miles) traverses the mountains where water is to be met with, but it is inaccessible to camels on account of its occasional steepness. We took, as it had been previously determined, the middle route, the shortest, particularly as we were animated by the hope of finding water amongst those who tended their flocks there. Towards evening we reached fountains that had not yet been visited this year by the {162} shepherds; the water, undrinkable by man, still refreshed our beasts. We were ourselves all very ill, like men half dead, without any animation but that which proceeded from the now well-grounded hope that we should all be saved!

[Precarious State of Author; Hospitable Reception amongst Persian Slaves]

I was no longer able to dismount without a.s.sistance; they laid me upon the ground; a fearful fire seemed to burn my entrails; my headache reduced me almost to a state of stupefaction. My pen is too feeble to furnish even a slight sketch of the martyrdom that thirst occasions; I think that no death can be more painful. Although I have found myself able to nerve myself to face all other perils, here I felt quite broken. I thought, indeed, that I had reached the end of my life.

Towards midnight we started, I fell asleep, and on awaking in the morning found myself in a mud hut, surrounded by people with long beards; in these I immediately recognised children of 'Iran.' They said to me: 'Shuma ki Hadji nistid' (You, certainly, are no Hadji). I had no strength to reply. They at first gave me something warm to drink, and a little afterwards some sour milk, mixed with water and salt, called here 'Airan:' that gave me strength and set me up again.

I now first became aware that I and my other fellow-travellers were the guests of several Persian slaves, who had been sent hither in the middle of the wilderness, at a distance of ten miles from Bokhara, to tend sheep; they had received from their owners only a scanty supply of bread and water, so that they might find it impossible to make such a provision as should help them to flee away through the wilderness.

And yet these unfortunate exiles had had the magnanimity to share their store of water with their arch-enemies, {163} the Sunnite Mollahs! To me they showed peculiar kindness, as I addressed them in their mother tongue. Persian, it is true, is spoken also in Bokhara, but the Persian of the Irani is different from the former.

I was much touched to see amongst them a child five years old, also a slave, of great intelligence. He had been, two years before, captured and sold with his father. When I questioned him about the latter, he answered me confidingly. 'Yes; my father has bought himself (meaning paid his own ransom); at longest I shall only be a slave two years, for by that time my father will have spared the necessary money.' The poor child had on him hardly anything but a few little rags, to cover his weak little body; his skin was of the hardness and colour of leather. I gave him one of my own articles of attire, and he promised me to have a dress made out of it for himself.

The unhappy Persians gave us besides a little water to take with us. I left them with a mixed feeling of grat.i.tude and compa.s.sion. We started with the intention of making our next station at Khodja Oban, a place to which pilgrims resort to visit the grave of a saint of the same name: it was, indeed, out of our road, lying a little to the north, still, as Hadjis, we were bound to proceed thither. To the great regret of my companions we lost our way at night between the hills of sand that are on the margin of the desert, and out of the middle of which Khodja Oban projects like an oasis; and when, after a long search, the day broke we found ourselves on the bank of a lake full of sweet water. Here terminated the desert, and with it the fear of a death from thirst, robbers, wind, or other hardships. We had now come positively to the frontiers of Bokhara, properly so called; and when, {164} after two leagues' journey, we reached Khakemir (the village where the Kervanbashi resided), we found ourselves already in the middle of a country tolerably well cultivated. The whole district is watered by ca.n.a.ls connected with the river Zereshan.

In Khakemir there are but 200 houses. It is only two leagues distant from Bokhara. We were obliged to pa.s.s the night here, that the tax-collector (Badjghir) and reporter (Vakanuvisz), informed of our arrival in accordance with the law, might be in a position to complete their report of search and examination outside the city.

The very same day a messenger went express, and the following one, very early in the morning, arrived three of the Emir's officers, with faces full of official dignity and importance, to levy upon us the imposts and duties, but more especially to learn tidings concerning the adjoining countries. They first began to overhaul our baggage. The Hadjis had, for the most part, in their knapsacks holy beads from Mecca, dates from Medina, combs from Persia, and knives, scissors, thimbles, and small looking-gla.s.ses from Frenghistan. And although my friends declared that the Emir, 'G.o.d grant him to live 120 years,'

would never take any customs from Hadjis, the collector did not in the slightest degree allow himself to be diverted from his functions, but wrote down each article separately. I remained, with two other mendicants, to the last. When the official looked at my face he laughed, told me to show my trunk, 'for that _we_' (meaning, probably, Europeans, as he took me for one) 'had always fine things with us.' I happened to be in excellent humour, and had on my Dervish or fool's cap. I interrupted the cunning Bokhariot, saying 'that I had, {165} in effect, some beautiful things, which he would see himself when he came to examine my property, movable and immovable.' As he insisted upon seeing everything, I ran into the court, fetched my a.s.s, and led it to him up the stairs and over the carpets into the room; and after having introduced it, amid the loud laughter of my companions, I lost no time in opening my knapsack, and then showed him the few rags and old books which I had collected in Khiva. The disappointed Bokhariot looked round him in astonishment, demanding if I really had nothing more.

Whereupon Hadji Salih gave him explanations as to my rank, my character, as well as the object I had in view, in my journey; all of which he noted down carefully, accompanying the act with a look at me and a shake of the head full of meaning. When the collector had finished with us, the functions of the Vakanuvisz (writer of events) began. He first took down the name of each traveller with a detailed description of his person, and then whatever information or news each might have it in his power to give. What a ridiculous proceeding--a long string of questions respecting Khiva, a land of kindred language, origin, and religion with Bokhara; their frontiers having been for centuries and centuries coterminous, and their capitals lying only a few days' journey distant from each other.

[First Impression of Bokhara the n.o.ble.]

Everything was in order, only some difference of opinion arose as to the quarter in the capital where we should first put up. The collector proposed the custom-house, hoping, at least, there to be able to squeeze something out of us, or to subject me to a stricter examination. Hadji Salih (for the latter, possessing much influence in Bokhara, now took the lead in the {166} karavan) declared, on the contrary, his purpose to put up in the Tekkie; and we started at once from Khakemir, and had only proceeded half-an-hour through a country resplendent with gardens and cultivated fields, when Bokhara Sherif (the n.o.ble, as the Central Asiatics designate it) appeared in view, with, amongst some other buildings, its clumsy towers, crowned, almost without exception, by nests of storks. [Footnote 42]

[Footnote 42: In Khiva nightingales abound, but there are no storks; the reverse is the case at Bokhara, in which there is not a single tower or other elevated building where we do not see birds of the last-named description, sitting, like single-legged sentinels, upon the roofs. The Khivite mocks the Bokhariot upon this subject, saying, 'Thy nightingale song is the bill-clapping of the stork.']

At the distance of about a league and a half from the city we crossed the Zerefshan. It flows in a southerly direction, and, although its current is tolerably strong, is fordable by camels and horses. On the opposite side was still visible the _tete du pont_ of a once handsomely-built stone bridge. Close to it stood the ruins of a palace, also of stone. I was told that it was the work of the renowned Abdullah Khan Sheibani. Taken altogether, there are, in the immediate environs of the capital of Central Asia, few remains of her former grandeur.

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CHAPTER X.

BOKHARA RECEPTION AT THE TEKKIE, THE CHIEF NEST OF ISLAMISM RAHMET BI BAZAARS BAHA-ED-DIN, GREAT SAINT OF TURKESTAN SPIES SET UPON AUTHOR FATE OF RECENT TRAVELLERS IN BOKHARA BOOK BAZAAR THE WORM (RISHTE) WATER SUPPLY LATE AND PRESENT EMIRS HAREM, GOVERNMENT, FAMILY OF REIGNING EMIR SLAVE DEPOT AND TRADE DEPARTURE FROM BOKHARA, AND VISIT TO THE TOMB OF BAHA-ED-DIN.

_Within earth's wide domains Are markets for men's lives; Their necks are galled with chains, Their wrists are cramped with gyves._

_Dead bodies, that the kite In deserts makes its prey; Murders that with affright Scare school-boys from their play!_ --Longfellow.

[Bokhara; Reception at the Tekkie, the Chief Nest of Islamism]

The road led us to the Dervaze Imam, situated to the west, but we did not pa.s.s through it, because, as our Tekkie lay to the north-east, we should have been forced to make our way through all the throngs in the bazaar. We preferred, therefore, to take a circuitous route along the city wall. This we found, in many places, in a ruinous state. Entering by the gate called Dervaze Mezar, we speedily reached the s.p.a.cious Tekkie. It was planted with fine trees, formed a regular square, and had forty-eight cells on the ground floor. {168} The present Khalfa (princ.i.p.al) is grandson of Khalfa Husein, renowned for his sanct.i.ty, and the Tekkie itself is named after him. The estimation in which his family stands is shown by the fact that his relative, above mentioned, is Imam and Khatib (court priest) of the Emir, an official position which made me not a little proud of my host. Hadji Salih, who was a Murid (disciple) of the saint, and was consequently regarded as a member of the family, presented me. The respectable 'Abbot,' a man of gentle demeanour and agreeable exterior, whom his snow-white turban and summer dress of fine silk well became, received me in the warmest manner, and, as I maintained for half-an-hour a conversation couched in tumid and far-fetched language, the good man was overjoyed, and regretted that the Badewlet [Footnote 43] (his Majesty the Emir) was not in Bokhara, that he might immediately present me.

[Footnote 43: Badewlet means properly 'the prosperous one.']

[Rahmet Bi]

He a.s.signed me a cell to myself in the place of honour, that is where I had, as neighbours, on one side a very learned Mollah, and on the other Hadji Salih: this establishment was filled with personages of celebrity. I had fallen, without having remarked it, upon the chief nest of Islamite fanaticism in Bokhara. The locality itself, if I could but accommodate myself to its spirit, might turn out the best and safest guarantee against all suspicions, and save me all disagreeable scenes with the civil authorities. The reporter had returned my arrival as an event of importance; the first officer of the Emir, Rahmet Bi, who during his master's campaign in Khokand commanded in Bokhara, had directed that the Hadjis should, that very day, be questioned concerning me; {169} but in the Tekkie the Emir's orders were inoperative, and so little respect was entertained for the investigation, that no communication at all was made to me on the subject. My good friends replied in the following manner to the doubts of laymen:--'Hadji Reshid is not only a good Musselman, but at the same time a learned Mollah; to have any suspicion of him is a mortal sin.' But, in the meantime, they advised me how I was to act, and it is solely to their counsels and invaluable suggestions that I can ascribe my having entirely escaped mishap in Bokhara; for, not to mention the sad ends of those travellers who preceded me to this city, I have found it a most perilous place, not only for all Europeans, but for every stranger, because the Government has carried the system of espionage to just as high a pitch of perfection as the population has attained pre-eminence in every kind of profligacy and wickedness.

[Bazaars]

I went next morning, accompanied by Hadji Salih and four others of our friends, to view the city and the bazaars; and although the wretchedness of the streets and houses far exceeded that of the meanest habitations in Persian cities, and the dust, a foot deep, gave but an ign.o.ble idea of the 'n.o.ble Bokhara,' I was nevertheless astonished when I found myself for the first time in the bazaar, and in the middle of its waving crowd.

These establishments in Bokhara are indeed far from splendid and magnificent, like those of Teheran, Tabris, and Isfahan; but still, by the strange and diversified intermixture of races, dresses, and customs, they present a very striking spectacle to the eye of a stranger. In the moving mult.i.tude most bear the type of Iran, and have their heads surmounted by {170} a turban, white or blue--the former colour being distinctive of the gentleman or the Mollah, the latter the appropriate ornament of the merchant, handi-craftsman, and servant. After the Persian it is the Tartar physiognomy that predominates. We meet it in all its degrees, from the ozbeg, amongst whom we find a great intermixture of blood, to the Kirghis, who have preserved all the wildness of their origin. No need to look the latter in the face; his heavy, firm tread suffices alone to distinguish him from the Turani and the Irani. Then imagine that you see in the midst of the throng of the two princ.i.p.al races of Asia some Indians (Multani, as they are here called) and Jews. Both wear a Polish cap, for the sake of distinction, [Footnote 44] and a cord round their loins; the former, with his red mark on his forehead, and his yellow repulsive face, might well serve to scare away crows from rice fields; the latter, with his n.o.ble, pre-eminently-handsome features, and his splendid eye, might sit to any of our artists for a model of manly beauty. There were also Turkomans distinguished from all by the superior boldness and fire of their glance, thinking, perhaps, what a rich harvest the scene before them would yield to one of their Alamans. Of Afghans but few are seen. The meaner sort, with their long dirty shirts, and still dirtier hair streaming down, throw a cloth, in Roman fashion, round their shoulders; but this does not prevent their looking like persons who rush for safety from their beds into the streets, when their houses are on fire.

[Footnote 44: Elameti Tefrikie, which according to the provisions of the Koran, every subject, not a Musselman, must wear in order that the salutation 'Selam Alek.u.m' (Peace be with you!) may not be thrown away upon him.]

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This diversified chaos of Bokhariots, Khivites, Khokandi, Kirghis, Kiptchak, Turkomans, Indians, Jews, and Afghans, is represented in all the princ.i.p.al bazaars; and although everything is in unceasing movement up and down, I am yet unable to detect any trace of the bustling life so strikingly characteristic of the bazaars in Persia.

I kept close to my companions, casting as I pa.s.sed glances at the booths, which contain, with a few articles from the other countries in Europe, fancy goods and merchandise, more especially of Russian manufacture. These have no particular intrinsic attractions in themselves for a European traveller to this remote city; but they interest him nevertheless, for each piece of calico, each ticket attached to it, identifying the origin with the name of the manufacturer, makes him feel as if he has met a countryman. How my heart beat when I read the words 'Manchester' and 'Birmingham,' and how apprehensive I was of betraying myself by an imprudent exclamation! There are very few large warehouses or wholesale dealers; and in spite of cotton, calico, and fine muslin being sold, not only in the Restei Tchit Furushi (the place where cotton is exposed for sale), which has 284 shops, but also in many other places in the city, I might boldly affirm that my friends 'Hanhart and Company,' in Tabris, dispose alone of as much of the articles above named as the whole city of Bokhara, in spite of the latter being denominated the capital of Central Asia. That department in its bazaar has more interest for the stranger, where he sees spread out before him the products of Asiatic soil and native industry; such, for instance, as that cotton stuff named Aladja, which {172} has narrow stripes of two colours, and a fine texture; different sorts of silken manufactures, from the fine handkerchief of the consistence of the spider's web, to the heavy Atres; but particularly manufactures in leather. These play, indeed, a preeminent part; in this department the skill of the leather-cutter, and still more, that of the shoemaker, deserves commendation. Boots, both for male and female wear, are tolerably well made: the former have high heels, terminating in points about the size of a nail's head; the latter are somewhat thick, but often ornamented with the finest silk.

I had almost forgotten the bazaar and booths where clothes are exposed to tempt the eyes of purchasers. They consist of articles of attire of brilliant bright colours.

The Oriental, only here to be met with in his original purity and peculiarity, is fond of the Tchakhtchukh or rustling tone of the dress. It was always an object of great delight to me to see the seller parading up and down a few paces in the new Tchapan (dress), to ascertain whether it gave out the orthodox tone. All is the produce of home manufacture, and very cheap; consequently it is in the clothes'

market of Bokhara that 'believers,' even from remote parts of Tartary, provide themselves with fashionable attire. Even the Kirghis, Kiptchak, and Kalmuks are in the habit of making excursions. .h.i.ther from the desert; and the wild Tartar, with his eyes oblique and chin prominent, laughs for joy when he exchanges his clothes, made of the undressed horse-skins, for a light Yektey (a sort of summer dress), for it is here that he sees his highest ideal of civilisation. Bokhara is his Paris or his London.

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After having strolled around for about three hours, I begged my guide and excellent friend, Hadji Salih, to lead me to a place of refreshment, where I might be allowed a little repose. He complied, and conducted me through the Timtche Tchay Furushi (Tea Bazaar) to the renowned place Lebi Hauz Divanbeghi (bank of the reservoir of the Divanbeghi). For Bokhara, I found this a most attractive spot. It is almost a perfect square, having in the centre a deep reservoir, 100 feet long and 80 broad; the sides are of square stones, with eight steps leading down to the surface of the water. About the margin stand a few fine elm trees, and in their shade the inevitable tea booth, and the Samovars (tea-kettle), looking like a colossal cask of beer. It is manufactured in Russia expressly for Bokhara, and invites every one to a cup of green tea. On the other three sides, bread, fruit, confectionery, and meats warm and cold, are exposed for sale on stands shaded by cane mats. The hundreds of shops improvised for the occasion, around which crowds of longing mouths or hungry customers hum like bees, present us with a very characteristic spectacle. On the fourth side, that to the west, which is in the form of a terrace, we find the mosque Mesdjidi Divanbeghi. At its front there are also a few trees, where Dervishes and Meddah (public reciters) recount in verse and prose, and actors represent simultaneously, the heroic actions of famous warriors and prophets; to which performances there are never wanting crowds of curious listeners and spectators. When I entered this place, as fate would have it, still further to enhance the interest of the exhibition, there were pa.s.sing by, in their weekly procession, Dervishes of the order of the Nakishbendi, of whom this city is {174} the place of origin and the princ.i.p.al abode. Never shall I forget that scene when those fellows, with their wild enthusiasm and their high conical caps, fluttering hair, and long staves, danced round like men possessed, bellowing out at the same time a hymn, each strophe of which was first sung for them by their grey-bearded chief.

With eye and ear so occupied, I soon forgot my fatigue. My friend was obliged positively to force me to enter a booth, and, after the precious Shivin (a kind of tea) was poured out, wishing to profit by the ecstatic feeling in which he found me, he asked me, chucklingly, 'Now, then, what do you say to Bokhara Sherif (the n.o.ble)?' 'It pleases me much,' I replied; and the Central Asiatic, although from Khokand, and an alien enemy, as his nation was at that moment at war with Bokhara, was nevertheless delighted to find that the capital of Turkestan had made such a conquest of me, and gave me his word that he would show me its finest features in the course of the following days.

[Baha-ed-din, Great Saint of Turkestan]

In spite of the costume, strictly Bokhariot, which I had this day a.s.sumed, and of my being so tanned by the sun that even my mother would have had a difficulty in recognising me, I was surrounded, wherever I appeared, by a crowd of inquisitive persons. Ah! how they shook me by the hands, and how they embraced me; how they wearied me to death! An immense turban [Footnote 45] crowned my head, a large Koran hung suspended from my neck;

[Footnote 45: The turban, it is well known, represents the pall that every pious Musselman must bear on his head as a continual memento of death. The Koran only enjoins a pall (Kefen) having a length of 7 ells. But zealots often exceed the measure, and carry about on their heads 4 to 6 such palls, thus making altogether from 28 to 42 ells of fine muslin.]

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I had thus a.s.sumed the exterior of an Ishan or Sheikh, and was obliged to submit to the _corvee_ which I had so provoked. Still, I had reason to be contented, for the sanct.i.ty of my character had protected me from secular interrogations, and I heard how the people about questioned my friends, or whispered their criticisms to each other.

'What extreme piety,' said one, 'to come all the way from Constantinople to Bokhara alone, in order to visit our Baha-ed-din!'

[Footnote 46] 'Yes,' said a second, 'and we, too, we go to Mecca, the holiest place of all, to be sure, with no little trouble.' But these people (and he pointed to me) having nothing else to do, their whole life is prayer, piety, and pilgrimage.' 'Bravo! you have guessed it,'

I said to myself, delighted that my disguise was becoming so pregnant of consequence. And really I was, during my whole stay in the capital of Turkestan, not once an object of doubt or suspicion to the people, in other respects cunning and malicious enough. They came to me for my blessing; they listened to me when, on the public places, I read to them the history of the great Sheikh of Bagdad, Abdul Kadr Ghilani.

They praised me, but not a farthing did I ever get from them; and the semblance of sanct.i.ty in this nation presented a singular contrast with the genuine piety and benevolence of the Khivan Ozbegs.

[Footnote 46: Baha-ed-din,--or according to Bokhariot p.r.o.nunciation, Baveddin--is an ascetic and saint renowned throughout all Islam, the founder of the Nakishbendi order; members of it are to be met with in India, China, Persia, Arabia, and Turkey. He died in 1388, and the convent, as well as the mosque, and s.p.a.ce walled in for his grave in the village of Baveddin, were erected by direction of Abdul Aziz Khan in the year 1490.]

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[Spies set upon Author; Fate of recent Travellers in Bokhara]

But in playing my part it was not so easy to deceive the Government as the people. Rahmet Bi, whom I before spoke of, not being able to come at me openly, set spies incessantly at work. These, in conversing with me, took care to embrace a variety of subjects, but always came to the subject of Frenghistan, hoping, probably, that I should betray myself by some unguarded expression or other. Perceiving that the twig which they had so limed did not catch its bird, they began to speak of the great pleasure which the Frenghis experience in the 'n.o.ble' Bokhara, and how already many of their spies, but particularly the Englishmen, Conolly and Stoddart, had been punished. [Footnote 47] Or they recounted to me the story of the Frenghis who had arrived only a few days before, and had been imprisoned (referring to the unfortunate Italians); how they had brought with them several chests of tea sprinkled with diamond dust, to poison all the inhabitants of the holy city; how they converted day into night, and brought about other infernal strokes of art. [Footnote 48]

[Footnote 47: The sad fate of these two martyrs has continued to remain, as I remarked, a secret even in Bokhara; the most contradictory reports are up to the present day in circulation upon this subject. The reader will readily understand that without betraying my real ident.i.ty it was impossible for me to put the necessary questions to elicit any fresh information; and the sad event having been so frequently and so fully entered into by Wolff, Ferrier, T. W. Kaye, and others who have written officially and unofficially upon the subject, any notices collected by myself in my journey through Bokhara seem entirely useless and uncalled for.]

[Footnote 48: They, it appears, have recently been liberated.]