At Kurshee, we were joined by some other travellers, among whom was

a Moollah from Bokhara, who introduced himself to me: the people of

this country possess great affability of manner, and make agreeable

companions. The priest and I rode together on our last march to the

city, being the only persons on horseback. He gave me an account of the

college to which he belonged in Bokhara, and requested me to visit

it, which I did not fail to do. My other friend, the Khwaju, at length

changed conveyances with the priest, and entertained me for half the

night, by repeating and explaining odes and lines of poetry, more to my

amusement than edification, for they were all about nightingales and

love. It is curious to find so much said on this passion, in a country

where there is really so little of it. It does not appear to strike the

people themselves; though some of their verses breathe a spirit which

one might think would discover it to them, thus:

“Ashiq shood ba gubree ki deen nu darud,

Een kar kar i ishq ust dukhlee ba deen nu darud.”

“I fell in love with an infidel girl, destitute of religion. This is

love, what has it to do with religion?” Yet, after this, they marry

without seeing each other, or knowing further than that they are of

different sexes; nor is this all: a merchant, in a foreign land,

marries for the time he is to continue in it, and dismisses the lady

when he returns to his native country; when both of them seek for other

alliances.

~Fatigues. Reflections.~

~Arrival in Bokhara.~

Our journey from the Oxus to Bokhara had been of a most fatiguing

and trying nature. In Cabool, we had been chilled by cold, and were

now almost burned up with heat. Our mode of travelling, too, had

been extremely irksome, for camels only advance at half the pace of a

horse, and we spent double the time on the march, which increased the

fatigue. The only horse which accompanied us was so completely knocked

up that he fell down in several places before entering Bokhara. We also

travelled at night, and the rest which one gets on a camel is broken

and disturbed. Our water had often been bad, and our food chiefly

consisted of hard biscuit. All these inconveniences were, however,

drawing to a close; and, before we had reached the gates of Bokhara,

they had given rise to reflections of a more pleasing nature. At the

outset of our journey we used to look forward with some anxiety to the

treatment we might experience in that city; and, indeed, in many of the

then remote places which we had already passed. As we advanced, these

apprehensions had subsided, and we now looked back with surprise at

the vast expanse of country which we had traversed in safety. Bokhara,

which had once sounded as so distant from us, was now at hand, and the

success which had hitherto attended our endeavours gave us every hope

of bringing the journey to a happy termination. With these feelings,

we found ourselves at the gates of this eastern capital, an hour after

sunrise, on the 27th of June; but there was nothing striking in the

approach to Bokhara. Though the country is rich, it is flat, and the

trees hide the walls and mosques till close upon it. We entered with

the caravan, and alighted in a retired quarter of the city, where our

messenger had hired a house.

FOOTNOTES:

[20] Gibbon, c. viii.

[21] Quintus Curtius, lib. vii. cap. 4.

[22] Bishop Heber.

CHAP. IX.

BOKHARA.

~Change of dress.~

Our first care on entering Bokhara was to change our garb, and conform

to the usages prescribed by the laws of the country. A petition to

the minister might, perhaps, have relieved us from the necessity, but

the measure was in consonance with our own principle, and we did not

delay a moment in adopting it. Our turbans were exchanged for shabby

sheep-skin caps, with the fur inside; and our “kummurbunds” (girdles)

were thrown aside for a rude piece of rope or tape. The outer garment

of the country was discontinued, as well as our stockings; since these

are the emblems of distinction in the holy city of Bokhara between an

infidel and a true believer. We knew also that none but a Mahommedan

might ride within the walls of the city, and had an inward feeling

which told us to be satisfied if we were permitted, at such trifling

sacrifices, to continue our abode in the capital. A couplet[23], which

describes Samarcand as the paradise of the world, also names Bokhara

as the strength of religion and of Islam; and, impious and powerless

as we were, we could have no desire to try experiments among those

who seemed, outwardly at least, such bigots. The dress which I have

described is nowhere enjoined by the Koran; nor did it obtain in these

countries for two centuries after the prophet, when the prejudice

of some of the caliphs discovered that the “Faithful” should be

distinguished from those who were not Mahommedans.

~Visit the minister.~

On entering the city, the authorities did not even search us; but in

the afternoon, an officer summoned us to the presence of the minister.

My fellow-traveller was still labouring under fever, and could not

accompany me; I therefore proceeded alone to the ark or palace, where

the minister lived along with the king. I was lost in amazement at the

novel scene before me, since we had to walk for about two miles through

the streets of Bokhara, before reaching the citadel. I was immediately

introduced to the minister, or as he is styled the Koosh Begee, or

Lord of all the Begs, an elderly man, of great influence, who was

sitting in a small room that had a private courtyard in front of it.

He desired me to be seated outside on the pavement, yet evinced both a

kind and considerate manner, which set my mind at ease. The hardness

of my seat, and the distance from the minister, did not overpower

me with grief, since his son, who came in during the interview, was

even seated farther off than myself. I presented a silver watch and a

Cashmeer dress, which I had brought for the purpose; but he declined

to receive any thing, saying, that he was but the slave of the king.

He then interrogated me for about two hours as to my own affairs, and

the objects which had brought me to a country so remote as Bokhara. I

told our usual tale of being in progress _towards_ our native country,

and produced my passport, from the Governor-General of India, which

the minister read with peculiar attention. I then added, that Bokhara

was a country of such celebrity among Eastern nations, that I had been

chiefly induced to visit Toorkistan for the purpose of seeing it. “But

what is your profession?” said the minister. I replied, that I was an

officer of the Indian army. “But tell me,” said he, “something about

your knowledge,” and he here made various observations on the customs

and politics of Europe, but particularly of Russia, on which he was

well informed. In reply to some enquiries regarding our baggage, I

considered it prudent to acquaint him, that I had a sextant, since I

concluded that we should be searched, and it was better to make a

merit of necessity. I informed him, therefore, that I liked to observe

the stars and the other heavenly bodies, since it was a most attractive

study. On hearing this, the Vizier’s attention was roused, and he

begged, with some earnestness, and in a subdued tone of voice, that I

would inform him of a favourable conjunction of the planets and the

price of grain which it indicated in the ensuing year. I told him, that

our astronomical knowledge did not lead to such information; at which

he expressed himself disappointed. On the whole, however, he appeared

to be satisfied of our character, and assured me of his protection.

While in Bokhara, he said that he must prohibit our using pen and ink,

since it might lead to our conduct being misrepresented to the king,

and prove injurious. He also stated, that the route to the Caspian Sea,

by way of Khiva, had been closed for the last year; and that if we

intended to enter Russia, we must either pursue the northern route from

Bokhara, or cross the Toorkmun desert, below Orgunje, to Astrabad on

the Caspian.

~Suspicions regarding us.~

Two days after this interview, I was again summoned by the Vizier, and

found him surrounded by a great number of respectable persons, to whom

he appeared desirous of exhibiting me. I was questioned in such a way

as to make me believe that our character was not altogether free from

suspicion; but the Vizier said jocularly, “I suppose you have been

writing about Bokhara.” Since I had in the first instance given so true

a tale, I had here no apprehensions of contradiction, and freely told

the party that I had come to see the world and the wonders of Bokhara,

and that, by the Vizier’s favour, I had been already perambulating the

city, and seen the gardens outside its walls. The minister was the only

person who appeared pleased with my candour, and said, that he would

be always happy to see me in the evening. He enquired if I had any

curiosity to exhibit to him either of India or my own country; but I

regretted my inability to meet his wishes. On my return home, it struck

me that the all-curious Vizier might be gratified by the sight of a

patent compass, with its glasses, screws, and reflectors; but it also

occurred that he might regard my possession of this complicated piece

of mechanism in a light which would not be favourable. I, however,

sallied forth with the instrument in my pocket, and soon found myself

again in his presence. I told him, that I believed I had a curiosity

which would gratify him, and produced the compass, which was quite

new and of very beautiful workmanship. I described its utility, and

pointed out its beauty, till the Vizier seemed quite to have forgotten

“that he was but a slave of the king, and could receive nothing;”

indeed, he was proceeding to bargain for its price, when I interrupted

him by an assurance, that I had brought it from Hindostan to present

to him, since I had heard of his zeal in the cause of religion, and it

would enable him to point to the holy Mecca and rectify the “kiblu”

of the grand mosque, which he was now building in Bokhara. I could

therefore receive no return, since we were already rewarded above all

price by his protection. The Koosh Begee packed up the compass with

all the haste and anxiety of a child, and said that he would take it

direct to his majesty, and describe the wonderful ingenuity of our

nation. Thus fell one of my compasses. It was a fine instrument by

Schmalcalder, but I had a duplicate, and I think it will be admitted

that it was not sacrificed without an ample return. Had we been in

Bokhara in disguise, and personating some assumed character, our

feelings would have been very different from what they now were. Like

owls, we should only have appeared at night; but, after this incident,

we stalked abroad in the noontide sun, and visited all parts of the

city.

~Description of the Registan, or great bazar of Bokhara.~

My usual resort in the evening was the Registan of Bokhara, which

is the name given to a spacious area in the city, near the palace,

which opens upon it. On two other sides there are massive buildings,

colleges of the learned, and on the fourth side is a fountain, filled

with water, and shaded by lofty trees, where idlers and newsmongers

assemble round the wares of Asia and Europe, which are here exposed for

sale. A stranger has only to seat himself on a bench of the Registan,

to know the Uzbeks and the people of Bokhara. He may here converse

with the natives of Persia, Turkey, Russia, Tartary, China, India, and

Cabool. He will meet with Toorkmuns, Calmuks, and Kuzzaks[24], from the

surrounding deserts, as well as the natives of more favoured lands. He

may contrast the polished manners of the subjects of the “Great King”

with the ruder habits of a roaming Tartar. He may see the Uzbeks from

all the states of Mawur-ool nuhr, and speculate from their physiognomy

on the changes which time and place effect among any race of men. The

Uzbek of Bokhara is hardly to be recognised as a Toork or Tartar from

his intermixture of Persian blood. Those from the neighbouring country

of Kokan are less changed; and the natives of Orgunje, the ancient

Kharasm, have yet a harshness of feature peculiar to themselves. They

may be distinguished from all others by dark sheep-skin caps, called

“tilpak,” about a foot high. A red beard, grey eyes, and fair skin will

now and then arrest the notice of a stranger, and his attention will

have been fixed on a poor Russian, who has lost his country and his

liberty, and here drags out a miserable life of slavery. A native of

China may be seen here and there in the same forlorn predicament, shorn

of his long cue of hair, with his crown under a turban, since both he

and the Russian act the part of Mahommedans. Then follows a Hindoo, in

a garb foreign to himself and his country. A small square cap and a

string, instead of a girdle, distinguishes him from the Mahommedans,

and, as the Moslems themselves tell you, prevents their profaning the

prescribed salutations of their language by using them to an idolater.

Without these distinctions, the native of India is to be recognized

by his demure look, and the studious manner in which he avoids all

communication with the crowd. He herds only with a few individuals,

similarly circumstanced with himself. The Jew is as marked a being as

the Hindoo: he wears a somewhat different dress, and a conical cap.

No mark, however, is so distinguishing as the well known features of

the Hebrew people. In Bokhara they are a race remarkably handsome,

and I saw more than one Rebecca in my peregrinations. Their features

are set off by ringlets of beautiful hair hanging over their cheeks

and neck. There are about 4000 Jews in Bokhara, emigrants from Meshid,

in Persia, who are chiefly employed in dying cloth. They receive the

same treatment as the Hindoos. A stray Armenian, in a still different

dress, represents this wandering nation; but there are few of them in

Bokhara. With these exceptions, the stranger beholds in the bazars

a portly, fair, and well dressed mass of people, the Mahommedans of

Toorkistan. A large white turban and a “chogha,” or pelisse, of some

dark colour, over three or four others of the same description, is

the general costume; but the Registan leads to the palace, and the

Uzbeks delight to appear before their king in a mottled garment of

silk, called “udrus,” made of the brightest colours, and which would be

intolerable to any but an Uzbek. Some of the higher persons are clothed

in brocade, and one may distinguish the gradations of the chiefs,

since those in favour ride into the citadel, and the others dismount

at the gate. Almost every individual who visits the king is attended

by his slave; and though this class of people are for the most part

Persians or their descendants, they have a peculiar appearance. It is

said, indeed, that three fourths of the people of Bokhara are of slave

extraction; for of the captives brought from Persia into Toorkistan

few are permitted to return, and, by all accounts, there are many who

have no inclination to do so. A great portion of the people of Bokhara

appear on horseback; but, whether mounted or on foot, they are dressed

in boots, and the pedestrians strut on high and small heels, in which

it was difficult for me to walk or even stand. They are about an inch

and a half high, and the pinnacle is not one third the diameter. This

is the national dress of the Uzbeks. Some men of rank have a shoe over

the boot, which is taken off on entering a room. I must not forget the

ladies in my enumeration of the inhabitants. They generally appear on

horseback, riding as the men; a few walk, and all are veiled with a

black hair-cloth. The difficulty of seeing through it makes the fair

ones stare at every one as in a masquerade. Here, however, no one must

speak to them; and if any of the king’s harem pass, you are admonished

to look in another direction, and get a blow on the head if you neglect

the advice. So holy are the fair ones of the “holy Bokhara.”

~Employments in the bazar.~

My reader may now, perhaps, form some idea of the appearance of the

inhabitants of Bokhara. From morn to night the crowd which assembles

raises a humming noise, and one is stunned at the moving mass of human

beings. In the middle of the area the fruits of the season are sold

under the shade of a square piece of mat, supported by a single pole.

One wonders at the never-ending employment of the fruiterers in dealing

out their grapes, melons, apricots, apples, peaches, pears, and plums

to a continued succession of purchasers. It is with difficulty that a

passage can be forced through the streets, and it is only done at the

momentary risk of being rode over by some one on a horse or donkey.

These latter animals are exceedingly fine, and amble along at a quick

pace with their riders and burdens. Carts of a light construction are

also driving up and down, since the streets are not too narrow to admit

of wheeled carriages. In every part of the bazar there are people

making tea, which is done in large European urns, instead of teapots,

and kept hot by a metal tube. The love of the Bokharees for tea is, I

believe, without parallel, for they drink it at all times and places,

and in half a dozen ways: with and without sugar, with and without

milk, with grease, with salt, &c. Next to the venders of this hot

beverage one may purchase “rahut i jan,” or the delight of life,--grape

jelly or syrup, mixed up with chopped ice. This abundance of ice is

one of the greatest luxuries in Bokhara, and it may be had till the

cold weather makes it unnecessary. It is pitted in winter, and sold

at a price within the reach of the poorest people. No one ever thinks

of drinking water in Bokhara without icing it, and a beggar may be

seen purchasing it as he proclaims his poverty and entreats the bounty

of the passenger. It is a refreshing sight to see the huge masses of

it, with the thermometer at 90°, coloured, scraped, and piled into

heaps like snow. It would be endless to describe the whole body of

traders; suffice it to say, that almost every thing may be purchased

in the Registan: the jewellery and cutlery of Europe, (coarse enough,

however,) the tea of China, the sugar of India, the spices of Manilla,

&c. &c. One may also add to his lore both Toorkee and Persian at the

book-stalls, where the learned, or would-be-so, pore over the tattered

pages. As one withdraws in the evening from this bustling crowd to the

more retired parts of the city, he winds his way through arched bazars,

now empty, and passes mosques, surmounted by handsome cupolas, and

adorned by all the simple ornaments which are admitted by Mahommedans.

After the bazar hours, these are crowded for evening prayers. At the

doors of the colleges, which generally face the mosques, one may see

the students lounging after the labours of the day; not, however, so

gay or so young as the tyros of an European university, but many of

them grave and demure old men, with more hypocrisy, but by no means

less vice, than the youths in other quarters of the world. With the

twilight this busy scene closes, the king’s drum beats, it is re-echoed

by others in every part of the city, and, at a certain hour, no one

is permitted to move out without a lantern. From these arrangements

the police of the city is excellent, and in every street large bales

of cloth are left on the stalls at night with perfect safety. All is

silence until morning, when the bustle again commences in the Registan.

The day is ushered in with the same guzzling and tea-drinking, and

hundreds of boys and donkeys laden with milk hasten to the busy throng.

The milk is sold in small bowls, over which the cream floats: a lad

will bring twenty or thirty of these to market in shelves, supported

and suspended by a stick over his shoulder. Whatever number may be

brought speedily disappear among the tea-drinking population of this

great city.

~Society at Bokhara.~

Soon after our arrival, I paid a visit to our late travelling

companions, the tea-merchants, who had taken up their abode in a

caravansary, and were busy in unpacking, praising, and selling their

tea. They sent to the bazar for ice and apricots, which we sat down and

enjoyed together. One of the purchasers took me for a tea-merchant,

from the society I was in, and asked for my investment. His request

afforded both the merchants and myself some amusement; but they did not

undeceive the person as to my mercantile character, and we continued to

converse together. He spoke of the news of the day, the late conquests

of the king at Shuhr Sabz, and of the threats of the Persians to attack

Bokhara, all without ever suspecting me to be aught but an Asiatic. In

return, we had visits from these merchants, and many other persons,

who came to gratify curiosity at our expense. We were not permitted to

write, and it was an agreeable manner of passing time, since they were

very communicative. The Uzbeks are a simple people, with whom one gets

most readily acquainted, though they speak in a curious tone of voice,

as if they despised or were angry with you. They never saluted us by

any of the forms among Mahommedans; but appeared to have another set of

expressions, the most common of which are, “May your wealth increase”

(doulut zyada), or (oomr duraz) “May your life be long.” They,

nevertheless, always said the “fatha,” or prayer, from the Koran,

stretching out their hands and stroking down their beards, in which we

joined, before they sat down with us. Many of our visiters betrayed

suspicions of our character; but still evinced no unwillingness to

converse on all points, from the politics of their king to the state

of their markets. Simple people! they believe a spy must measure their

forts and walls; they have no idea of the value of conversation. With

such ready returns on the part of our guests, it was not irksome for me

to explain the usages of Europe; but let me advise a traveller to lay

in a good stock of that kind of knowledge before he ventures to journey

in Eastern countries. One must have a smattering of trade, arts,

science, religion, medicine, and, in fact, of every thing; and any

answer is better than a negative, since ignorance, real or pretended,

is construed into wilful concealment.

~Slave-bazar at Bokhara.~

I took an early opportunity of seeing the slave-bazar of Bokhara,

which is held every Saturday morning. The Uzbeks manage all their

affairs by means of slaves, who are chiefly brought from Persia by the

Toorkmuns. Here these poor wretches are exposed for sale, and occupy

thirty or forty stalls, where they are examined like cattle, only with

this difference, that they are able to give an account of themselves

_vivâ voce_. On the morning I visited the bazar, there were only six

unfortunate beings, and I witnessed the manner in which they are

disposed of. They are first interrogated regarding their parentage and

capture, and if they are Mahommedans, that is, Soonees. The question

is put in that form, for the Uzbeks do not consider a Shiah to be a

true believer; with them, as with the primitive Christians, a sectary

is more odious than an unbeliever. After the intended purchaser is

satisfied of the slave being an infidel (kaffir), he examines his

body, particularly noting if he be free from leprosy, so common in

Toorkistan, and then proceeds to bargain for his price. Three of the

Persian boys were for sale at thirty tillas of gold apiece[25]; and

it was surprising to see how contented the poor fellows sat under

their lot. I heard one of them telling how he had been seized south of

Meshid, while tending his flocks. Another, who overheard a conversation

among the by-standers, regarding the scarcity of slaves that season,

stated, that a great number had been taken. His companion said with

some feeling, “You and I only think so, because of our own misfortune;

but these people must know better.” There was one unfortunate girl,

who had been long in service, and was now exposed for sale by her

master, because of his poverty. I felt certain that many a tear had

been shed in the court where I surveyed the scene; but I was assured

from every quarter that slaves are kindly treated; and the circumstance

of so many of them continuing in the country after they have been

manumitted, seems to establish this fact. The bazars of Bokhara are

chiefly supplied from Orgunje. Russian and Chinese are also sold, but

rarely. The feelings of an European revolt at this most odious traffic;

but the Uzbeks entertain no such notions, and believe that they are

conferring a benefit on a Persian when they purchase him, and see that

he renounces his heretical opinions.

~Offenders against Mahommedanism.~

From the slave-market I passed on that morning to the great bazar,

and the very first sight which fell under my notice was the offenders

against Mahommedanism of the preceding Friday. They consisted of four

individuals, who had been caught asleep at prayer time, and a youth,

who had been smoking in public. They were all tied to each other, and

the person who had been found using tobacco led the way, holding the

hookah, or pipe, in his hand. The officer of police followed with

a thick thong, and chastised them as he went, calling aloud, “Ye

followers of Islam, behold the punishment of those who violate the

law!” Never, however, was there such a series of contradiction and

absurdity as in the practice and theory of religion in Bokhara. You

may openly purchase tobacco and all the most approved apparatus for

inhaling it; yet if seen smoking in public you are straightway dragged

before the Cazee, punished by stripes, or paraded on a donkey, with a

blackened face, as a warning to others. If a person is caught flying

pigeons on a Friday, he is sent forth with the dead bird round his

neck, seated on a camel. If seen in the streets at the time of prayers,

and convicted of such habitual neglect, fines and imprisonment follow;

yet there are bands of the most abominable wretches, who frequent the

streets at evening for purposes as contrary to the Koran as to nature.

Every thing, indeed, presents a tissue of contrarieties; and none

were more apparent to me than the punishment of the culprits who were

marching, with all the pomp of publicity, past the very gateway of the

court where human beings were levelled with the brutes of the earth,

_no doubt_ against the laws of humanity, but _as certainly_ against the

laws of Mahommed.

~Hindoos.~

The Hindoos of Bokhara courted our society, for that people seem to

look upon the English as their natural superiors. They visited us in

every country we passed, and would never speak any other language

than Hindoostanee, which was a bond of union between us and them. In

this country they appeared to enjoy a sufficient degree of toleration

to enable them to live happily. An enumeration of their restrictions

might make them appear a persecuted race. They are not permitted to

build temples, nor set up idols, nor walk in procession: they do not

ride within the walls of the city, and must wear a peculiar dress. They

pay the “jizyu,” or poll-tax, which varies from four to eight rupees a

year; but this they only render in common with others, not Mahommedans.

They must never abuse or ill-use a Mahommedan. When the king passes

their quarter of the city, they must draw up, and wish him health and

prosperity; when on horseback outside the city, they must dismount if

they meet his majesty or the Cazee. They are not permitted to purchase

female slaves, as an infidel would defile a believer; nor do any of

them bring their families beyond the Oxus. For these sacrifices the

Hindoos in Bokhara live unmolested, and, in all trials and suits,

have equal justice with the Mahommedans. I could hear of no forcible

instance of conversion to Islam, though three or four individuals had

changed their creed in as many years. The deportment of these people

is most sober and orderly;--one would imagine that the tribe had

renounced laughter, if he judged by the gravity of their countenances.

They themselves, however, speak highly of their privileges, and are

satisfied at the celerity with which they can realise money, though it

be at the sacrifice of their prejudices. There are about 300 Hindoos

in Bokhara, living in a caravansary of their own. They are chiefly

natives of Shikarpoor in Sinde, and their number has of late years

rather increased. The Uzbeks, and, indeed, all the Mahommedans, find

themselves vanquished by the industry of these people, who will stake

the largest sums of money for the smallest gain.

~A wanderer. An Indian sepoy.~

Among the Hindoos we had a singular visiter in a deserter from the

Indian army at Bombay. He had set out on a pilgrimage to all the

shrines of the Hindoo world, and was then proceeding to the fire

temples on the shores of the Caspian! I knew many of the officers

of the regiment (the 24th N. I.) to which he had belonged, and felt

pleased at hearing names which were familiar to me in this remote

city. I listened with interest to the man’s detail of his adventures

and travels, nor was he deterred by any fear that I would _lodge

information_ against him, and secure his apprehension. I looked upon

him as a brother in arms, and he amused me with many a tale of my

friend Moorad Beg of Koondooz, whom he had followed in his campaigns,

and served as a bombardier. This man, when he first showed himself, was

disguised in the dress of a pilgrim; but the carriage of a soldier is

not to be mistaken, even if met at Bokhara.

~A pretty fair one.~

~Costume.~

The house in which we lived was exceedingly small, and overlooked

on every side, but we could not regret it, since it presented an

opportunity of seeing a Toorkee beauty, a handsome young lady, who

promenaded one of the surrounding balconies, and _wished to think_

she was not seen. A pretended flight was not even neglected by this

fair one, whose curiosity often prompted her to steal a glance at the

Firingees. Since we had a fair exchange, she was any thing but an

intruder, though unfortunately too distant for us to indulge “in the

sweet music of speech.” The ladies of Bokhara stain their teeth quite

black; they braid their hair, and allow it to hang in tresses down

their shoulders. Their dress differs little from the men: they wear

the same pelisses, only that the two sleeves, instead of being used

as such, are tucked together and tied behind. In the house even they

dress in huge hessian boots made of velvet, and highly ornamented.

What a strange taste for those who are for ever concealed, to choose

to be thus booted as if prepared for a journey. On the head they wear

large white turbans, but a veil covers the face, and many a lovely

countenance is born to blush unseen. The exhibition of beauty, in which

so much of a woman’s time is spent in more favoured countries, is here

unknown. A man may shoot his neighbour if he sees him on a balcony, at

any but a stated hour. Assassination follows suspicion; for the laws of

the Koran, regarding the sex, are most strictly enforced. If jealousy

is a passion which is rarely known among them, it is replaced by a more

debasing vice.[26]

~Baths of Bokhara.~

In my travels through Cabool, I had often enjoyed the luxuries of the

bath, according to the custom of the Orientals. I now had the same

pleasure in Bokhara; but it was only admissible in certain buildings,

since the priests had asserted, that the water of certain baths would

change into blood if polluted by a woman or an infidel. A bath is too

well known to require description, but the operation is most singular.

You are laid out at full length, rubbed with a hair brush, scrubbed,

buffeted, and kicked; but it is all very refreshing. The baths of

Bokhara are most spacious. Many small vaulted chambers surround a great

circular hall with a cupola, and are heated to different temperatures.

In the daytime the light is admitted from coloured glasses over the

large dome; in the night, a single lamp beneath suffices for all the

cells. That portion of the circle towards Mecca is appropriated as

a mosque, where the luxurious Mahommedan may offer up his orisons

while he is enjoying one of the promised blessings of his prophet’s

paradise. There are eighteen baths in Bokhara; a few are of very large

dimensions, but the generality of them bring in an annual income of

150 tillas (1000 rupees). This is a fact which may serve to number the

inhabitants. Each individual pays to the keeper of the bath ten pieces

of brass money, of which there are 135 in a rupee. About 100 people

may, therefore, bathe for a tilla; and 150 tillas will give 15,000

people to each bath. Eighteen baths will give a total of 270,000 who

enjoy the luxury yearly. But the baths are only used for half the year,

during the cold months; and the poorer people are never able to afford

them.

~Interview with the minister.~

I did not omit to pay my respects to the minister while I rambled about

the city, and Dr. Gerard, in the course of ten days, was sufficiently

recovered to accompany me. The Vizier was equally inquisitive with the

Nuwab at Cabool regarding the preparation of medicines and plasters,

of which he wished the doctor to inform him. We had, however, got

into a more civilised region on our approach to Europe, since the

Vizier had received quinine and other medicines from Constantinople.

We sat with the minister while he was transacting business, and saw

him levying duties on the merchants, who are most liberally treated

in this country. The webs of cloth are produced, and every fortieth

piece is taken in place of duties; which gives the merchant his profit,

without distressing him for ready money. A Mahommedan, indeed, has only

to take the name of the prophet, stroke down his beard, and declare

himself poor, to be relieved from all duties. One man said that he

had got witnesses to prove his being in debt, and would produce them.

The minister replied, “Give us your oath, we want no witnesses.” He

gave it; every one called out “God is great!” and said the “fatha;” on

which the goods were returned without an iota of charge. With every

disposition to judge favourably of the Asiatics,--and my opinions

regarding them improved as I knew them better,--I have not found them

free from falsehood. I fear, therefore, that many a false oath is taken

among them. No people could be more liberal encouragers of commerce

than the rulers of Bokhara. During the reign of the last monarch,

the duties on goods were never paid till they were sold, as in the

bonding system of a British custom-house. The Vizier, on this occasion,

conversed at great length on subjects of commerce relating to Bokhara

and Britain, and expressed much anxiety to increase the communication

between the countries, requesting that I myself would return, as a

trading ambassador, to Bokhara, and not forget to bring a good pair

of spectacles for his use. Our intercourse was now established on a

footing which promised well: I took occasion, therefore, to express a

wish to the Vizier of paying our duty to the king. I had touched on a

delicate point; for it appeared that the minister had feared our being

charged with some proposals to his majesty, which we concealed from

himself. “I am as good as the Ameer,” said he (so the king is called);

“and if you have no matters of business to transact with the king, what

have travellers to do with courts?” I told him of our curiosity on

these points, but he did not choose that we should have the honour, and

that was sufficient for abandoning the suit.

~The King.~

I was nevertheless resolved to have a sight of royalty; and, at midday

on the following Friday, repaired to the great Mosque, a building of

Timourlane, and saw his majesty and his court passing from prayers.

The king appeared to be under thirty years of age, and has not a

prepossessing countenance: his eyes are small, his visage gaunt and

pale. He was plainly dressed in a silken robe of “udrus,” with a white

turban. He sometimes wears an aigrette of feathers ornamented with

diamonds. The Koran was carried in front of him; and he was preceded

and followed by two golden mace bearers, who exclaimed in Turkish,

“Pray to God that the Commander of the Faithful may act justly!” His

suite did not exceed a hundred people; most of them were dressed in

robes of Russian brocade, and wore gold ornamented swords--I should

call them knives--the mark of distinction in this country. His present

majesty has more state than any of his predecessors; but he may

consider it necessary to affect humility in a temple, and in returning

from a religious ceremony. The people drew up by the wayside as he

passed, and with a stroke of their beards wished his majesty peace; I

did the same. The character of this king, Buhadoor Khan, stands high

among his countrymen: at his elevation to the throne he gave away all

his own wealth. He is strict in his religious observances, but less

bigoted than his father, Meer Hyder. He acts according to the Koran

in all cases; and it is pretended that he even lives on the capitation

tax which is levied from the Jews and Hindoos. The revenues of the

country are said to be spent in maintaining Moollahs and Mosques; but

this young king is ambitious and warlike, and I believe it to be more

probable that he uses his treasures to maintain his troops and increase

his power.

~Life of a king.~

The life of this king is less enviable than that of most private men.

The water which he drinks is brought in skins from the river, under

the charge and seal of two officers. It is opened by the Vizier, first

tasted by his people and then by himself, when it is once more sealed

and despatched to the king. The daily meals of his majesty undergo a

like scrutiny; the minister eats, he gives to those around him, they

wait the lapse of an hour to judge of their effect, when they are

locked up in a box and despatched. His majesty has one key and his

minister another. Fruit, sweetmeats, and every eatable undergo the same

examination, and we shall hardly suppose the good king of the Uzbeks

ever enjoys a hot meal or a fresh cooked dinner. Poison is common, and

the rise of his majesty himself to the throne on which he now sits, is

not without strong suspicions of a free distribution of such draughts.

A native on one occasion presented me with some figs, one of which I

took and ate, to show him that I appreciated the gift. The individual

cautioned me against such indiscretion in future: “since,” said he,

“you should always present some of the gift in the first instance to

the giver; and, if he eats, you may with safety follow his example.”

~Russian slaves.~

I expressed a wish soon after reaching Bokhara to see some of the

unfortunate Russians who have been sold into this country. One evening

a stout and manly-looking person fell at my feet, and kissed them. He

was a Russian of the name of Gregory Pulakoff, who had been kidnapped

when asleep at a Russian outpost, about twenty-five years ago. He was

the son of a soldier, and now followed the trade of a carpenter. I made

him sit down with us, and give an account of his woes and condition:

it was our dinner-time, and the poor carpenter helped us to eat our

pilao. Though but ten years of age when captured, he yet retained his

native language, and the most ardent wish to return to his country. He

paid seven tillas a year to his master, who allowed him to practise

his trade and keep all he might earn beyond that sum. He had a wife

and child, also slaves. “I am well treated by master,” said he; “I go

where I choose; I associate with the people, and play the part of a

Mahommedan; I appear happy, but my heart burns for my native land,

where I would serve in the most despotic army with gladness. Could I

but see it again, I would willingly die. I tell you my feelings, but

I smother them from the Uzbeks. I am yet a Christian (here the poor

fellow crossed himself after the manner of the Greek church), and I

live among a people who detest, with the utmost cordiality, every

individual of that creed. It is only for my own peace that I call

myself a Mahommedan.” The poor fellow had acquired all the habits and

manners of an Uzbek, nor should I have been able to distinguish him,

but for his blue eyes, red beard, and fair skin. He enquired with much

earnestness if there were any hopes of him and his comrades being

released; but I could give him no further solace than the floating

rumours which I had heard of the Emperor’s intention to suppress the

traffic by an army. He told me that the last embassy to Bokhara under

M. Negri had failed to effect that desired end, but that the sale of

Russians had ceased in Bokhara for the last ten years. There were

not 130 natives of Russia in the kingdom; but in Khiva their number

increased as before. The whole of those in Bokhara would have been

released by the ambassador, had not some religious discussion arisen

on the propriety of allowing Christians, who had become Mahommedans,

to relapse into their idolatry! The Moollahs had seen the figures in

the Greek Church, and no argument will reverse, what they state to

be the evidence of their senses, that the Russians worship idols.

There is generally some difference of opinion on all points, and that

of the Russians and Bokharees on the subject of slavery was much at

variance. The Mahommedans are not sensible of any offence in enslaving

the Russians, since they state that Russia herself exhibits the

example of a whole country of slaves, particularly in the despotic

government of her soldiery. “If we purchase Russians,” say they, “the

Russians buy the Kuzzaks on our frontier, who are Mahommedans, and they

tamper with these people by threats, bribery, and hopes, to make them

forsake their creed, and become idolaters. Look, on the other hand,

at the Russians in Bokhara, at their life, liberty, and comfort, and

compare it with the black bread and unrelenting tyranny which they

experience in their native country.” Last, not least, they referred to

their cruel banishment to Siberia (as they called it Sibere), which

they spoke of with shuddering horror, and stated that it had on some

occasions driven Russians voluntarily to betake themselves to Bokhara.

We shall not attempt to decide between the parties; but it is a

melancholy reflection on the liberties of Russia, that they admit of a

comparison with the institutions of a Tartar kingdom, whose pity, it is

proverbially said, is only upon a par with the tyranny of the Afghan.

~Acquaintances at Bokhara.~

With Russians, Hindoos, and Uzbeks, our circle of acquaintance at

Bokhara soon increased, and most of the Afghan and Cabool merchants

sought our society, and we could not but feel gratified at the

favourable opinion entertained by them of the British in India. One of

them, Sirwur Khan, a Lohanee merchant of great opulence, to whom we

were never introduced, offered us any money we might require, and did

it in a manner that left no doubt of his sincerity. Another individual,

Shere Mahommed, a native of Cabool afforded me useful assistance in my

enquiries regarding the commerce of Central Asia. We were constantly

assailed by Afghans, and even Uzbeks, to give notes of hand, certifying

our acquaintance with them; for they believe the hand-writing to be

a bond of union with Englishmen; and that the possession of it would

secure them an honourable reception in India. We complied with the

wishes of those who deserved our confidence. Among our other friends

was a Cashmeer merchant, Ahmedjooee, a clever and talkative fellow,

who wished me much to assist him in the preparation of a kind of

cochineal, which is found, but, I believe, cannot be prepared, in

Bokhara. There was also an old man, named Hajee Meeruk, who had seen

the world from Canton to Constantinople; and secretly brought some

old and valuable Bactrian coins and rarities, which are acceptable to

Europeans. The most intimate, perhaps, of all our acquaintance was our

landlord, an Uzbek merchant, named Mukhsoom, who traded to Yarkund. He

paid us a daily visit, and generally brought some of his friends along

with him. I shall mention an incident regarding this person which is

creditable to him. He was most communicative, and gave us much useful

information: as our intimacy increased, I interrogated him closely on

the revenues and resources of Bokhara, on its extent and power, and

once opened a small map of the country in his presence. He replied to

all my enquiries; and then, begging I would shut up the map, beseeched

me never again to produce such a paper in Bokhara, since there were

innumerable spies about the king, and it might be productive of very

serious consequences. He still continued his visits and his information

with the same freedom as before. On our first arrival in the city,

the keeper of the caravansary refused us quarters, because we had no

character, that is, we were neither merchants nor ambassadors; but

this man kindly hired out his house to us. He had been attacked by his

neighbours, terrified by his friends, and he himself at first trembled

at the risk which he had incurred. The keeper of the caravansary now

hid his head in shame; and the landlord shared our intimacy, his

neighbours sought his favour to be brought to us, and our society was

more courted than was agreeable.

FOOTNOTES:

[23]

Samurcand suequl-i-rooee zumeen ust

Bokhara qoowut-i-Islam wu deen ust.

[24] Cossacks.

[25] 200 rupees.--20_l._

[26] “Formosum pastor Corydon ardebat Alexin.”--VIRG.

CHAP. X.

BOKHARA.

~The city of Bokhara.~

Tradition assigns the foundation of the city of Bokhara to the age

of Sikunder Zoolkurnuen, or Alexander the Great, and the geography

of the country favours the belief of its having been a city in the

earliest ages. A fertile soil, watered by a rivulet, and surrounded

by a desert, was like a haven to the mariner. Bokhara lies embosomed

among gardens and trees, and cannot be seen from a distance; it is a

delightful place, and has a salubrious climate; but I cannot concur

with the Arabian geographers, who describe it as the paradise of the

world. Ferdoosy, the great Persian poet, says “that when the king saw

Mawuroolnuhr, he saw a world of cities.” Compared with Arabia and the

arid plains of Persia, this may be true, but some of the banks of

the Indian rivers have a like richness, beauty, and fertility. The

circumference of Bokhara exceeds eight English miles; its shape is

triangular, and it is surrounded by a wall of earth, about twenty feet

high, which is pierced by twelve gates. According to the custom of

the east, these are named from the cities and places to which they

lead. Few great buildings are to be seen from the exterior, but when

the traveller passes its gates he winds his way among lofty and arched

bazars of brick, and sees each trade in its separate quarter of the

city; here the chintz sellers, there the shoemakers; one arcade filled

with silks, another with cloth. Every where he meets with ponderous

and massy buildings, colleges, mosques, and lofty minarets. About

twenty caravansarais contain the merchants of different nations, and

about one hundred ponds and fountains, constructed of squared stone,

furnish its numerous population with water. The city is intersected

by canals, shaded by mulberry trees, which bring water from the river

of Samarcand, and there is a belief among the people, which deserves

to be mentioned, that the loftiest minaret, which is about 150 feet

high, rises to the level of that famous capital of Timour. Bokhara is

very indifferently supplied with water, the river is about six miles

distant, and the canal is only once opened in fifteen days. In summer

the inhabitants are sometimes deprived of good water for months, and

when we were in Bokhara the canals had been dry for sixty days; the

snow had not melted in the high lands of Samarcand, and the scanty

supply of the river had been wasted before reaching Bokhara. The

distribution of this necessary of life becomes therefore an object of

no mean importance, and an officer of government is specially charged

with that duty. After all, the water is bad, and said to be the cause

of guinea worm, a disease frightfully prevalent in Bokhara, which the

natives will tell you originates from the water; and they add, that

these worms are the same that infested the body of the prophet Job!

Bokhara has a population of 150,000 souls; for there is scarcely a

garden or burying-ground within the city walls. With the exception of

its public buildings, most of its houses are small, and of a single

story; yet there are many superior dwellings in this city. We saw some

of them neatly painted with stuccoed walls; others had Gothic arches,

set off with gilding and lapis lazuli, and the apartments were both

elegant and comfortable. The common houses are built of sun-dried

bricks on a framework of wood, and are all flat roofed. A house in

an eastern city commands no prospect, for it is surrounded with high

walls on every side. The greatest of the public buildings is a mosque,

which occupies a square of 300 feet, and has a dome that rises to

about a third of that height. It is covered with enamelled tiles of an

azure blue colour, and has a costly appearance. It is a place of some

antiquity, since its cupola, which once was shaken by an earthquake,

was repaired by the renowned Timour. Attached to this mosque is a lofty

minaret, raised in the 542d year of the Hejira. It is built of bricks,

which have been distributed in most ingenious patterns. Criminals are

thrown from this tower; and no one but the chief priest may ever ascend

it, (and that only on Friday, to summon the people to prayers,) lest

he might overlook the women’s apartments of the houses in the city.

The handsomest building of Bokhara is a college of the King Abdoolla.

The sentences of the Koran, which are written over a lofty arch, under

which is the entrance, exceed the size of two feet, and are delineated

on the same beautiful enamel. Most of the domes of the city are thus

adorned, and their tops are covered by nests of the “luglug,” a kind

of crane, and a bird of passage that frequents this country, and is

considered lucky by the people.

~Historical sketch of it.~

Bokhara would not appear to have been a large city in ancient times.

Its remoteness from all other parts of the Mahommedan world has given

it a celebrity, and besides it was one of the earliest conquests of

the caliphs. It may be readily imagined, that the numerous offspring

of the first Commanders of the Faithful would seek for distinction

in its distant and luxuriant groves. Its name was widely spread by

the number of learned and religious men it produced; and the affix of

“Shureef,” or holy, was soon added to it by its Mahommedan conquerors.

It is considered the sure mark of an infidel to say, that the walls

of Bokhara are crooked; but strange to add, the architecture is so

defective, that I doubt if there be a perpendicular wall in the city.

The priests of the present day assert that, in all other parts of the

globe, light _descends_ upon earth; but, on the other hand, that it

_ascends_ from the holy Bokhara! Mahommed, on his journey to the lower

heaven, is said to have observed this fact, which was explained to him

by the angel Gabriel, as the reason for its designation. Besides the

palpable absurdity of the tale, I shall only mention that the affix of

holy is much more modern than the days of the prophet, since I have

seen coins which did not bear it, and were less than 850 years old.

Bokhara existed as a city in the days of Kizzil (Alp?) Arslan. It was

destroyed by Jengis Khan, and threatened by Hulakoo, his grandson; and

we have an anecdote of the negotiations with that destroyer, which, I

think, I remember as being told of some other place. The people sent

forth a sapient boy, accompanied by a camel and goat. When he appeared

before the conqueror, he demanded a reason for selecting such a

stripling as their envoy. “If you want a larger being,” said the youth,

“here is a camel; if you seek for a beard, here is a goat; but if you

desire reason, hear me.” Hulakoo listened to the wisdom of the boy--the

city was spared and protected; and he granted permission for their

enlarging its fortifications. The present walls were built by Ruheem

Khan, in the age of Nadir; and, since the equity of its rulers keeps

pace with its increasing extent, Bokhara bids fair to be a greater city

in modern than in ancient times.

~Colleges of Bokhara.~

I now availed myself of the acquaintance which I had made with the

Moollah on my road from Kurshee, to visit his college, which was

one of the principal buildings of that description in Bokhara, the

“Madrussa i Cazee Kulan.” I received the fullest information regarding

these institutions from my host and his acquaintance, who produced

his tea-pot, and gossiped for a length of time. There are about 366

colleges at Bokhara, great and small, a third of which are large

buildings that contain upwards of seventy or eighty students. Many

have but twenty, some only ten. The colleges are built in the style of

caravansarais; a square building is surrounded by a number of small

cells, called “hoojrus,” which are sold, and bear a value of sixteen

tillas, though in some it is so high as thirty. A fixed allowance

is given to the professor, and each of the resident students; the

colleges are well endowed; the whole of the bazars and baths of the

city, as well as most of the surrounding fields, have been purchased by

different pious individuals for that purpose. It is understood by the

law, that the revenues of the country are appropriated to the support

of the church; a fourth of the sum is distributed on that account in

Bokhara; and the custom-house duties are even shared by the priests. In

the colleges people may be found from all the neighbouring countries

except Persia; and the students are both young and aged. After seven or

eight years’ study, they return to their country with an addition to

their knowledge and reputation; but some continue for life in Bokhara.

The possession of a cell gives the student a claim to a certain

yearly maintenance from the foundation, as well as the revenues of

the country. The colleges are shut for half the year by order of the

King, to enable their inmates to work in the fields, and gain something

additional to their livelihood. What would the fellows of Oxford and

Cambridge think of mowing down wheat with the sickle? The season of

vacation is called “tateel,” that of study “tuhseel.” The students may

marry, but cannot bring their wives to the college. In the season

of study, the classes are open from sunrise to sunset; the professor

attends constantly; and the scholars dispute in his presence on points

of theology, while he guides their debates. One person says, “Prove

there is a God!” and about five hundred set arguments are adduced:

so is it with other matters. The students are entirely occupied with

theology, which has superseded all other points: they are quite

ignorant even of the historical annals of their country. A more perfect

set of drones were never assembled together; and they are a body of men

regardless of their religion in most respects beyond the performance of

its prayers; but they have great pretensions, and greater show.

~Rigour of Mahommedanism.~

I have already mentioned the rigour of the Mahommedan law, which

is enforced in Bokhara. A few additional instances will further

illustrate it. About twelve years since, a person who had violated

the law proceeded to the palace, and, in the presence of the King,

stated his crime, and demanded justice according to the Koran. The

singularity of an individual appearing as his own accuser induced the

King to direct him to be driven away. The man appeared the following

day with the same tale, and was again turned out. He repaired a third

time to the palace, repeated his sins, and upbraided the King for his

remissness in declining to dispense justice, which, as a believer of

Mahommed, he intreated, that it might lead to his punishment in this

world instead of the next. The Ulema, or congress of divines, was

assembled: death was the punishment; and the man himself, who was a

Moollah, was prepared for this decision. He was condemned to be stoned

till dead. He turned his face to Mecca, and, drawing his garment over

his head, repeated the kuluma, (“There is but one God, and Mahommed is

his prophet!”) and met his fate. The King was present, and threw the

first stone: but he had instructed his officers to permit the deluded

man to escape if he made the attempt. When dead the King wept over his

corpse, ordered it to be washed and buried, and proceeded in person to

the grave, over which he read the funeral service. It is said that he

was much affected; and to this day verses commemorate the death of this

unfortunate man, whom we must either pronounce a bigot or a madman. An

incident similar to the above happened within this very year. A son

who had cursed his mother appeared as a suppliant for justice, and his

own accuser. The mother solicited his pardon and forgiveness; the son

demanded punishment: the Ulema directed his death, and he was executed

as a criminal in the streets of Bokhara. A merchant lately imported

some pictures from China; which were immediately broken, and their

value paid by the government; since it is contrary to the Mahommedan

laws to make the likeness of any thing on the earth beneath. On some

subjects their notions of justice are singular. An Afghan plundered a

caravansarai, and was sentenced to die; but permitted to purchase his

blood according to the law if he exiled himself from Bokhara, because

he was a foreigner. Before the arrangement had been completed, a second

robbery occurred by a party of the same nation: the clergy decreed

their death; and since they thought that the punishment of the first

offender, together with the others, would present a more salutary

and impressive example, they returned the blood-money, cancelled the

pardon, and executed all the offenders.

Our European notions will revolt at such arbitrary changes, but it

cannot be said that the punishment was unjust; and, if it had an

influence on evil doers, it was assuredly not very injudicious.

Whatever we may think of these customs and laws, they have raised the

condition and promoted the welfare of this country; and there is no

place in the whole of Asia where such universal protection is extended

to all classes. Those who are not Mahommedans have only to conform to

a few established customs to be placed on a level with “believers.”

The code of laws is sanguinary, but it is not unjust. When we place

the vices of Bokhara in juxtaposition with its laws and justice, we

have still much to condemn; but the people are happy, the country is

flourishing, trade prospers, and property is protected. This is no

small praise under the government of a despot.

~Literature of central Asia.~

There is a prevalent opinion in Europe, that this portion of Asia was

at one time the seat of civilisation and literature. We cannot doubt

but the Greek monarchs of Bactria preserved, in their newly acquired

kingdom, the arts and sciences of their native land. An eminent

historian[27] has thrown out a hint, that “he harbours a suspicion of

most of the learning of Scythia and India being derived from these

Greek monarchs.” With India we have, at present, no concern; but,

in central and western Asia, I fail to confirm the opinion of the

great historian. In the sixth century, when Alaric and Attila invaded

the Roman empire, we find them possessed of no arts or literature.

In the eighth century, when overwhelmed by the caliphs, we hear of

none. In the tenth century, when the same countries sent forth the

Seljukian line of kings, we still find them shepherds, and embracing

the religion of Islam, which the caliphs had now firmly planted. The

irruptions of Jengis, in the thirteenth century, present to us a

horde of barbarians; nor have we any steps towards improvement in the

following age, under the all-destroying Timour. The whole of these

inroads were undertaken by barbarians; and it is not till Timour’s

death that we find a literature in central Asia. The astronomy of Ulug

Beg has immortalised Samarcand; and he might have drawn his science

from Bactria: but the Arabs were, in early ages, no mean astronomers;

and we may then, with more probability, trace this department of

science to that people, who overran the country a thousand years

after the Macedonians. In an age later than the house of Timour, we

have had an inundation of another tribe, the Uzbeks, from the same

region which produced Attila and Jengis; and they, too, have been as

barbarous as their predecessors of a thousand summers. It is certain

that literature received great encouragement in this country during

Timour’s age. In Baber’s days we have a constellation of poets of no

mean excellence; for he himself gives us an insight into the spirit of

the age by his quotations and his rhymes. It would appear that these

native graces continued till a very late period; for the people are

poetically inclined. They have now, I fear, taken an eternal farewell

of Transoxiana: the reign of the late king, Meer Hyder or Saeed (the

pure), introduced an era of bigotry and religious enthusiasm. He took

the name of “Ameer-ool Momeneen,” or Commander of the Faithful; and

performed the duties of a priest, not of a king: he read prayers over

the dead, disputed in the mosques, conducted the service, and taught

in the colleges. In the street, he once dismounted from his horse to

return the salutation of a Syud or Khwaju; and he passed the whole

of his spare time in religious contemplation. His neighbour of Kokun

pursued a like conduct: he assumed the title of “Ameer-ool Mooslimeen,”

or Commander of the Mussulmans; and, between them, they introduced

a new order of things into Toorkistan. The Moollahs of the colleges

have since despised all learning but theology, and all studies but the

Koran and its commentaries. Bokhara and Kokun may be said to include

all Toorkistan, since they are the two most influential of its states.

One cannot but regret that the 366 colleges of Bokhara should be now

involved in the unprofitable maze of polemical discussion.

~Interview with the vizier.~

After we had been about fifteen days in Bokhara, the Vizier sent for

us about mid-day, and kept us till evening: he happened to have some

leisure time, and took this means to employ it. We found him in the

company of a great many Uzbeks; and it came out that the subjects

on which he was to interrogate us were not terrestrial. He wished to

know if we believed in God, and our general notions upon religion.

I told him that we believed the Deity to be without equal; that he

was every where; that he had sent prophets on earth; and that there

was a day of judgment, a hell and a heaven. He then entered upon the

more tender point of the Son of God, and the prophetic character of

Mahommed; but, though he could approve of Christian opinions on neither

of these subjects, he took no offence, as I named their prophet with

every respect. “Do you worship idols?” continued the Vizier; to which

I gave a strong and negative reply, that seemed to excite his wonder.

He looked to some of the party, and one of them said that we were

practising deceit; for it would be found that we had both idols and

crosses hung round our necks. I immediately laid open my breast, and

convinced the party of their error; and the Vizier observed, with a

smile, “They are not bad people.” The servants were preparing the

afternoon tea, when the Vizier took a cup, and said, “You must drink

with us; for you are people of the book, better than the Russians,

and seem to have pretty correct notions of truth!” We bowed at the

distinction; and were ever after honoured with tea on our visits to

the minister. Since he had begun with our professions of faith, he

was resolved to go through them. He wished to know if we regarded the

Armenians as the “peers” or saints of the Christians; but I assured

him that we conceded no such supremacy to that primitive sect. He

expressed his wonder at our associating with Jews, since they were

so wicked a people. The determined opposition of the Israelites in

Arabia to Mahommed, seems to have disgraced them in the eyes of

his followers. The minister now wished to hear of our treatment of

the Hindoo and Mahommedan population of India. I told him that we

respected the prejudices of both,--that we alike repaired their

mosques and pagodas, and spared peacocks, cows, and monkeys, because

it was pleasing to them. “Is it a truth,” said the Koosh Begee, “that

these people worship these beasts?” I said that they either did so,

or respected them. _Ustugh-firrolah_,--“God have mercy upon us!”--was

his reply. The cunning catechist now asked me if we ate pork; but here

it was absolutely necessary to give a qualified answer; so I said we

did, but that the poor people mostly used it. “What is its taste?”

said he. I saw the cross question. “_I have heard_ it is like beef.”

He enquired if I had tried horse-flesh since my arrival in Bokhara: I

said that I had, and had found it good and palatable. He then asked

if we had visited the famous shrine of Bhawa Deen near Bokhara; and,

on expressing a wish to see it, he desired a man to accompany us, and

begged we would go quietly. The Koosh Begee now asked what we were

taking back to our relatives in Europe after so long an absence; a

question worthy of the good man’s heart: but I referred to our distant

journey, and the inconvenience of carrying baggage; adding also, that

soldiers were never rich. The old gentleman on this rose abruptly from

his carpet, and called for a musket, which he put in my hands, and

requested me to perform the platoon exercise, which I did. He observed

that it differed from the drill of the Russians, of which he knew a

little; and began, at the same time, to march with much grimace, across

the room. As we stood and enjoyed the scene, the Koosh Begee, who was

a tall, broad-shouldered Uzbek, looked at us and exclaimed, “All you

Firingees are under-sized people: you could not fight an Uzbek, and

you move like sticks.” Here followed a conversation on the advantages

of discipline, which these people may be excused for disbelieving,

since they have had no good opportunity of judging. The Vizier then

communicated to us that a caravan was preparing for the Caspian Sea, as

also for Russia, and that he would take steps to secure our protection

if we proceeded; all of which, as well as the kindness and great

toleration of the man (for an Uzbek) were most gratifying. He expressed

some desire to know the state of our finances, and the amount of our

daily expenditure; but, little as that was, it was unnecessary to tell

the whole sum. Our funds were plentiful, but our agents, who were

Hindoos, shuddered at being found out in supplying us. We did not leave

the minister till it was dark; and he requested the doctor to visit one

of his children, whose disease had baffled physic. He found it rickety,

and in a very precarious state; and the Vizier afterwards heard of its

probable end without emotion, saying that he had thirteen sons, and

many more daughters.

~Samarcand.~

We took an early opportunity of visiting the shrine near Bokhara,

which lies some few miles on the road to Samarcand. I thought little

of any tomb while journeying in such a direction; but I did not

deem it prudent to sue for permission to visit it with our doubtful

character. It is only 120 miles from Bokhara; and at Kurshee we had

been within two marches of it. We were now obliged to rest satisfied

with an account of that ancient city, the existence of which may be

traced to the time of Alexander. It was the capital of Timour, and

the princes of his house passed their winters at it. “In the whole

habitable world,” says Baber, “there are few cities so pleasantly

situated as Samarcand.” The city has now declined from its grandeur

to a provincial town of 8000, or at most 10,000, inhabitants, and

gardens and fields occupy the place of its streets and mosques; but it

is still regarded with high veneration by the people. Till a king of

Bokhara has annexed it to his rule, he is not viewed as a legitimate

sovereign. Its possession becomes the first object on the demise of

one ruler and the accession of another. Some of its buildings remain,

to proclaim its former glory. Three of its colleges are perfect, and

one of these, which formed the observatory of the celebrated Ulug

Beg, is most handsome. It is ornamented with bronze, and its bricks

are enamelled or painted. I could hear nothing of the famous obelisk

which he built, excepting some crude tradition regarding its erection,

brick by brick, as the clock struck. There is another college, called

Sheredar, of beautiful architecture. The tomb of Timour and his family

still remains; and the ashes of the emperor rest beneath a lofty dome,

the walls of which are beautifully ornamented with agate (yushm).

The situation of Samarcand has been deservedly praised by Asiatics;

since it stands near low hills, in a country which is every where

else plain and level. We are told, that paper was first manufactured

in Samarcand: but how great is the change since that article is now

supplied from Russia.

~Tomb of Bhawa Deen.~

The prohibition to ride did not extend beyond the limits of Bokhara;

and our servants had the satisfaction of riding our ponies to the gate,

as we walked by their side. When outside the city, we soon reached the

tomb of Bhawa Deen Nukhsbund, one of the greatest of saints of Asia,

who flourished in the time of Timour. A second pilgrimage to his tomb

is said to be equal to visiting Mecca itself. A fair is held near it

once a week, and the Bokharees gallop out on donkeys to pay their

devotions. The reigning king, before he succeeded to his crown, made a

solemn vow to this saint, that if he would vouchsafe his assistance,

he would visit the shrine every week, and walk to it from the city

on foot so many times annually. His majesty, I believe, keeps his

word; since we met his baggage going out where he would pray and rest

for the night. There are no buildings at the shrine that require any

description, which is a square elevated platform, with a fine mosque

and a large college near it. It is circumambulated by every pilgrim,

who kisses the inscriptions that set forth its age and date. It is very

richly endowed, and the descendants of Bhawa Deen are its protectors.

We entered the sacred spot with no other ceremonies than leaving our

slippers outside. We were also taken to visit the holy man who had

charge of it, and who gave us cinnamon tea, and wished to kill a sheep

for our entertainment. He, however, had so many diseases, real or

imaginary, that, after a detention of two hours, we were glad to get

out of his domain. He was most particular in his enquiries regarding

the name of the saint, and if it had travelled into India and Europe.

It was but Asiatic politeness to bear testimony to his reputation; for

Bhawa Deen is really celebrated throughout the Mahommedan world, and

the pilgrims of Bokhara are known at Mecca by his name of Nukhsbundee.

I observed that this great shrine, and, indeed, most buildings of a

similar nature which I saw in my travels, was marked with the horns of

the rams that had been sacrificed at the spot. It is said, that they

denote power; and it is, perhaps, to this custom that we owe the title

given to Alexander the Great of Zulkurnuen, or two-horned; though we

know that he used horns as a son of Jupiter Ammon.

~An ancient city: coins, &c.~

About twenty-five miles north-west of Bokhara, and on the verge of

the desert, there lie the ruins of an ancient city, called Khojuoban,

and which is assigned by tradition to the age of the caliph Omar.

Mahommedans seldom go beyond the era of their Prophet, and this proves

nothing. There are many coins to be procured in this neighbourhood; and

I am fortunate in possessing several beautiful specimens, which have

turned out to be genuine relics of the monarchs of Bactria. They are of

silver, and nearly as large as a half-crown piece. A head is stamped

on one side, and a figure is seated on the reverse. The execution of

the former is very superior; and the expression of features and spirit

of the whole do credit even to the age of Greece, to which it may be

said they belong. They brought numerous antiques from the same place,

representing the figures of men and animals cut out on cornelians and

other stones. Some of these bore a writing that differs from any which

I have before seen, and resembled Hindee. In my search after such

curiosities, I heard of some petrified stones shaped like birds, and

about the size of a swallow, found in the hills of Budukhshan. I did

not see a specimen, as the owner was absent from Bokhara. I am the more

disposed to give credence to the existence of such things, since I have

seen innumerable stones of the shape of small turtles or tortoises,

which were brought from the higher ranges of the Hemilaya. I could

not, however, place the same reliance on their tales of an enchanted

and petrified city which was described by the Bokharees as lying on

the south-western corner of the Sea of Aral, and between Orgunje and

Orenburg. They call it “Barsa-gil-mis;” which, in Toorkee, means, to go

and never return; since such is said to be the fate of the curious. In

a country which has furnished oriental writers with so many metaphors

for paradise, and so much praise, as Transoxiana, we may expect to hear

stories which are suited to the Arabian Nights. The natives of Bokhara

are also firm believers in magic; but they refer to India as the seat

of that science. No one, however, doubts its existence; and I found,

according to them, that the art was daily practised in Surat, where the

magicians were women, while those of Bengal are men. I passed two years

in the city of Surat, and two happy years they were. I had a large

native acquaintance, and made many enquiries regarding their customs

and popular opinions; but I heard, for the first time, in Bokhara,

that its ladies were magicians. I can at least assert that, if they do

possess witchery, it consists in their own native graces. Distance, I

believe, gives countenance to most of the fables which gain ground in

the world. Aboolfuzzul asserted, some 300 years ago, that there were

men who could eat out one’s liver in India; and the opinion has since

passed current, and is still believed in all the countries of Asia.

~An Uzbek family. Bokhara on Friday.~

Circumstances of a peculiar nature made me acquainted with an Uzbek

family of high respectability in Bokhara, and I visited it on a Friday.

This family had originally come from the “Dusht-i-Kipchak,” and been

settled in the country for 150 years: a member of their body had been

twice deputed as an ambassador to Constantinople, for which they

enjoyed the high title of Bee. They now traded to Russia, and had been

considerable losers by the conflagration of Moscow, which had not, with

all its horrors, I believe, been supposed to have carried distress into

the centre of Tartary. I was received by these people à la Uzbek, and

forced to swallow various cups of tea in the middle of a hot day. The

Uzbeks have a most unsocial custom at a party, for the landlord becomes

a servant, and hands up every dish in person; nor will he himself touch

any thing till every member of the party has finished. They are a kind

people, and if bigotry is their predominant failing, it is the fault of

education; I never observed them show it by an attack on the feelings

of others. One may, however, discover it in every act of life, and

the whole tenour of their conversation. We happened to speak of the

discoveries of the Russians, who have recently hit upon some veins of

gold between their country and Bokhara. One of the party remarked, that

the ways of God were unsearchable, which had concealed these treasures

from the true believers, and now revealed them, near the very surface

of the earth, to the kaffirs, or infidels. I smiled; but it was not

said in a way that could possibly give offence, and is the manner of

speaking about Europeans among themselves. When I left the party to

return home, I was much struck with the solemnity with which Friday is

observed in the streets: it is as rigidly kept as a Sunday in Europe,

and, perhaps, more so, for the virtuous Diocesan of London found of

late much to reprehend in his flock of the metropolis. Not a single

shop is permitted to be open till after prayers at one o’clock, and all

the inhabitants are to be seen crowding to the mosque, arrayed in their

best attire. There is a gravity about the Mahommedans, and something in

their dress which gives an imposing cast to a body of them proceeding

to the temple of God.

~Arrangements.~

A month had nearly elapsed since our arrival in Bokhara, and it was

necessary to think of moving on our journey; but the route that we

should follow became a subject of serious consideration, from the

troubled state of the country. The object which we had in view was,

to reach the Caspian, and the higher up we should land on its shores,

the better; but there were difficulties on every side. No caravan had

passed from Khiva to the Caspian for a year, owing to a blood feud with

the Kirgizzes of the steppe. A Bokhara caravan lay at Khiva, and one

from Astracan at Mungusluck on the Caspian: neither party could advance

till some adjustment was made; which was more hoped for than expected.

How much our good fortune predominated, in not accompanying this

caravan, will hereafter appear. The direct road, by the territories of

Khiva to Astrabad in Persia, was also closed to us; for the Khan of

Khiva had taken the field to oppose the Persians, and lay encamped in

the desert south of his capital, whither he ordered all the caravans

to be conducted. The route by Merve and Meshid was open and more safe;

but it appeared advisable for us to pursue the second of these routes,

since we should see a portion of the territories of Khiva, and might

then effect our passage to the frontiers of Persia, and ultimately

reach the Caspian Sea by the desert of the Toorkmuns. All our friends,

Hindoo, Armenian, and Afghan, dissuaded us from encountering the Khan

of Khiva, who was described as inimical to Europeans; but, since we

resolved to run every risk, and follow the route which would lead us

upon him, I waited on our patron, the Vizier, and made him acquainted

with our intentions. He urged our proceeding by a caravan of two

hundred camels that was just starting for Russia, and which would lead

us to Troitskai in that country; but this did not suit our plans, as

the route had been travelled by the Russian mission, and we had no wish

to enter Asiatic Russia, but to reach the Caspian. The Vizier said he

would make enquiries regarding the departure of the caravan; and as

we desired to follow the route that would lead us to the frontiers of

Persia, he would afford us his assistance as far as lay in his power.

The caravan only awaited his commands to set out on its journey.

~Farewell visit to the Vizier.~

On the 21st of July, we made our farewell visit to the Vizier of

Bokhara; and our audience of leave places the character of this good

man even in a more favourable light than all his previous kindness.

The Koosh Begee is a man of sixty, his eyes sparkle, though his beard

is silvered by age; his countenance beams with intelligence, but it

is marked with cunning, which is said to be the most striking feature

in his character. He showed much curiosity regarding our language;

and made me write the English numbers from one to a thousand in the

Persian character, as well as the common words which expressed the

necessaries of life. He spent about an hour in this lesson, and

regretted that he had no better opportunity of acquiring our language:

he then made me write his name in English, and, handing it over to

Doctor Gerard, requested him to read it. He recurred to the subject

of medicine, and was greatly pleased with the lever of an instrument

for drawing teeth, which was explained to him. He fixed it on the wood

of the door, and wrenched out some pieces of it. He then begged that

we would return to Bokhara as “trading ambassadors,” to establish a

better understanding and a more extended commerce with the country.

He now summoned the Cafila-bashee of the caravan, and a chief of the

Toorkmuns, who was to accompany it as a safeguard against his tribe.

He wrote down their names, families, habitations, and, looking to

them, said, “I consign these Europeans to you. If any accident befall

them, your wives and families are in my power, and I will root them

from the face of the earth. Never return to Bokhara, but with a letter

containing an assurance, under their seal, that you have served them

well.” Turning to us, he continued, “You must not produce the ‘firman’

of the king, which I now give you, till you find it necessary. Travel

without show, and make no acquaintances; for you are to pass through

a dangerous country. When you finish your journey, pray for me, as I

am an old man, and your well-wisher.” He then gave each of us a dress,

which, though far from valuable, was enhanced by the remark, “Do not go

away empty-handed: take this, but conceal it.” I thanked the minister,

with every sincerity, in the name of my companion and myself. He rose,

and, holding up his hands, gave us the “fatha;” and we left the house

of the Koosh Begee. I had not reached home till I was again sent for,

and found the Vizier sitting with five or six well-dressed people,

who had been evidently talking about us. “Sikunder (as I was always

addressed), said the Koosh Begee, I have sent for you to ask if any

one has molested you in this city, or taken money from you in my name,

and if you leave us contented.” I replied, that we had been treated as

honoured guests; that our baggage had not even been opened, nor our

property taxed, and that I should ever remember, with the deepest sense

of gratitude, the many kindnesses that had been shown to us in the holy

Bokhara. The reply closed all our communications with the Vizier; and

the detail will speak for itself. I quitted this worthy man with a full

heart and with sincere wishes, which I still feel, for the prosperity

of this country. I now examined the firman which the Vizier gave us; it

was laconic, but still most valuable, and it set forth our introduction

to his Majesty, which we had not the good fortune to enjoy. It was in

Persian, and may be thus translated:--

“At this time, by the will of God, two persons, Firingees, take their

departure for their own country. It is proper that the people at the

ferries, as well as the governors of towns and districts throughout the

kingdom, should offer no hinderance to them, as they set out for their

country after having seen the king, and with his permission.” Then

follows the seal of Nussier Oollah, Ameer of Bokhara.

~Departure.~

In the afternoon our camels were laden, and ready to take their

departure. The last person we saw in our house was the landlord, who

came running in the bustle of preparation to bid us farewell. He

brought me a handsome and highly wrought scull-cap as a present: nor

did I consider it necessary to tell him that a few months more would

change my costume, and render his present useless. I gave him a pair of

scissors in return; and we parted with the greatest demonstrations of

friendship. The camels preceded us; and we ourselves, accompanied by an

Uzbek acquaintance, took our last walk through the streets of Bokhara.

We were not to be distinguished from the natives of the country,

for we had adopted their dress and habits, and trimmed our visages

according to their prejudices. I pushed smartly along, and at all times

evinced as little curiosity as the command I had over my countenance

would admit of. We excited but little notice; though a Jew, to whom our

costume most assimilated, would now and then ask when we arrived. I

cannot say that I felt much regret at clearing the gates of the city,

since we should now be more free from suspicion, and able both to ride

and write. We had, indeed, managed to use the pen at night with leaden

eyes; but, even then, we did it with fear. We joined the caravan about

half a mile beyond the city gate, where we bivouacked for the night in

a field.

FOOTNOTE:

[27] Gibbon.

CHAP. XI.

DETENTION IN THE KINGDOM OF BOKHARA.

~Detention of the caravan.~

Three short marches brought us to the home of the Cafila-bashee of

our caravan; a small village of twenty houses, called Meerabad, and

forty miles from Bokhara, in the district of Karakool. What was our

disappointment to discover, on the eve of prosecuting our journey, that

the whole of the merchants declined to advance, and had taken alarm

at the proceedings of the Khan of Khiva. That personage, in examining

the bales of a caravan from Persia, discovered some earth from the

holy Kerbela, which had been packed up with the goods, according to

custom, as a spell on their safe transit. But the precaution, so much

at variance with orthodox Mahommedanism, had a very contrary effect.

The greater portion of the goods were plundered; and, as many of our

merchants were Persians, at least Shiahs, they resolved to run no

risks, and wait either for the withdrawal of the army, or an assurance

of protection to their property, under the seal of the Khan. The last

alternative seemed the most probable means of terminating our anxiety,

and it was discussed in full assemblage.

~Assemblage of merchants.~

The whole of the merchants formed a congress at the hut in which we

were living; for the Vizier had kindly made mention of us to them. It

was a highly amusing sight to see these gentlemen, with whip in hand

and booted, discussing the important topic. After some pressing and

refusing, one individual was singled out as the scribe of a letter to

the officer of the Khan of Khiva, and took his seat in the middle of

the assembly. He mended his pen, promised to write in a large hand,

and begged that but one of the many would dictate. It took about half

an hour to decide the style of address, which was even referred to

me; but I told the party that I had no such knowledge, since, in our

language, we addressed the highest authorities by a brief title and

their name. It was at last decided that the document should be headed

as a petition; and, with many disputes, the following was produced:--

“The petition of the merchants to the Yooz Bashee of Merve. We salute

you with peace! It has been made known to us that the caravan, which

lately passed on its route to Bokhara, has not only been taken, as

heretofore, but a duty of 4-1/4 tillas has been levied on each camel,

and the loads of the merchants have been opened in the highway, and

some of them destroyed. On hearing this, two caravans, _en route_ to

Meshid, have halted from fear, and we now despatch this paper by a

Toorkmun to inform you. You will render us a service by giving him a

note telling what duties you will levy on us; and if his Highness the

Khan of Orgunje (Khan Huzrut) has ordered such things, and will offer

hinderance to our passing, after paying such duties as he had been

pleased heretofore to accept. When your answer reaches us, we will

advance and act accordingly. We, a body of merchants, salute you!”

It will be seen that, in matters of importance, the Asiatics can come

to the point, and divest themselves of their usual rhodomontade.

When the production was read aloud, there was a general shout of

“Barikilla!” (bravo!) and five or six Toorkmuns, who had taken their

seats near the door, were then consulted regarding its conveyance. One

of them agreed to bring an answer on the eighth day; the distance of

the place being 60 fursukhs (240 miles). He was to have three tillas

for his trouble. When this second matter was settled, the whole party,

holding up their hands, pronounced the blessing, and stroked down their

beards. The affairs of nations could not have engaged an assembly more

earnestly than this occupied the present party. Such grave faces, such

surmises, such whiffing of tobacco, such disputes about the words,

such varied opinions about the matter: one advocating a measured tone;

another a supplicatory one; and a third for a detail of the _outs

and ins_ of the whole matter. An intelligent man, a Moollah, rather

far advanced in life, had more sense than the whole body, and the

party at last had the good sense to adopt most of his views. Will it

be believed, after all this serio-comic scene, these Rothschilds and

Barings would not consent to reward the Toorkmun for conveying the

letter: they would rather wait for a month than diminish their profits;

and it ended in my paying the money. It appeared to me a matter of

surprise that any answer should draw them to encounter people whom they

unanimously considered tyrannical and barbarous. After the messenger

had been despatched, the whole of the principal merchants of the

caravan returned to Bokhara, and we were left in an obscure village of

Tartary, to consider whether we should continue in our present abode,

or return to the capital. We resolved to pursue the first course, and

made up our minds to our unlucky detention.

~Country between Bokhara and the Oxus.~

In our journey from Bokhara, we had had some opportunities of adding

to our knowledge of the country. Four or five miles from the city,

we entered on a tract which was at once the extreme of richness and

desolation. To the right, the land was irrigated by the aqueducts of

the Kohik; and to our left, the dust and sand blew over a region of

dreary solitude. After travelling for a distance of twenty miles, in

a W.S.W. direction, we found ourselves on the banks of the river of

Samarcand, which the poets have styled “zarafshan,” or gold-scattering;

but we must attribute its name to the incomparable blessings bestowed

upon its banks, rather than the precious ores which it deposits. This

river did not exceed the breadth of fifty yards, and was not fordable.

It had much the appearance of a canal; for, a little lower down, its

waters are hemmed in by a dam, and distributed with care among the

neighbouring fields. The stripe of cultivated land on either bank

did not exceed a mile in breadth, and was often less; for the desert

pressed closely in upon the river. The number of inhabited places was

yet great, and each different settlement was surrounded by a wall of

sun-dried brick, as in Cabool; but the houses were neither so neat nor

so strong as in that country. At this season (July), every cultivated

spot groaned under the gigantic melons of Bokhara; many of which were

also being transported in caravans of camels to the city. The soil

of the country was varied, but, in the neighbourhood of the river,

hard and gravelly. I observed that all the pebbles were sharp and

angular, and differed much from those which have been subjected to

the influence of water. The direct course which we were pursuing to

the Oxus led us away from the Kohik; but, after crossing a belt of

sand-hills, about three miles wide, we again descended upon it. Its

bed was entirely dry; since the dam of Karakool, which we had passed,

prevents the egress of its scanty waters at this season. We found that

this river, instead of flowing into the Oxus, forms a rather extensive

lake, called “Dengiz[28]” by the Uzbeks, and close to which we were

now encamped. The lower parts of the river are badly supplied with

water, and it is only in certain seasons that it flows in the district

of Karakool. We were now living among the Toorkmuns, who occupy the

country between the Oxus and Bokhara. They only differ from the great

family to which they belong in residing in permanent houses, and being

peaceable subjects of the King of Bokhara. About forty different

“robats,” or clusters of their habitations, lay in sight of ours; and

we passed nearly a month in their neighbourhood and society without

receiving insult or injury, or aught, I believe, but their good wishes.

In our unprotected state, this was highly creditable to the natives of

Toorkistan.

~Intercourse with the Toorkmuns.~

In Bokhara, ample scope had been afforded to observe the manners and

customs of the citizen; in the country, we had now like opportunities

of remarking the habits of the peasantry. To these we were made known

through the means of the Toorkmun chief, to whom we had been introduced

at Bokhara. He and the Cafila-bashee used to appear twice or thrice

during the day, bringing with them any new acquaintance they might have

fallen in with at the neighbouring markets; and we sat down and enjoyed

our tea together at all hours. We thus became acquainted with many

of the peculiarities of the Toorkmun tribes; and, latterly, I really

began to feel an interest in the affairs and prospects of many of the

individuals with whom I had been thus associated. The names of tribes

and places, which had at one time appeared as far beyond my means of

enquiry, were now within its compass. The Toorkmun chief, who was our

master of ceremonies on these occasions, was himself a character: he

was accompanying the caravan, to instruct his brethren by the way, and

prevent our being plundered; but we soon found that he himself had no

definite ideas of _meum_ and _tuum_; since he had already appropriated

to himself three gold tillas, which he had asked of me as part of

the hire due to the Cafila-bashee, who was also a Toorkmun. Ernuzzar

(for that was the name of our friend) was, however, both an useful

and amusing companion. He was a tall bony man, about fifty, with a

manly countenance, improved by a handsome beard, that was whitening by

years. In early life, he had followed the customs of his tribe, and

proceeded on “allaman” (plundering) excursions to the countries of the

Huzara and Kuzzil-bash; and some fearful wounds on his head showed the

dangerous nature of that service. Ernuzzer had now relinquished the

occupations of his youth and the propensities of his race. But though

he had transferred his family to Merve, as civilized and reformed

Toorkmuns, his aspect and his speech were still those of a warrior.

He himself had for years escorted caravans to Persia and the Caspian;

and, under such a conductor, we had many opportunities of observing

the interesting people of which he was a member. The Cafila-bashee was

a less sociable person, and had, besides, much business; but we could

not help contrasting his indifference towards us with the kind interest

of our old friend Hyat. Notwithstanding the injunctions of the Vizier

of Bokhara, the Cafila-bashee left us in our secluded residence, and

proceeded with his camels for a supply of salt to the banks of the

Oxus: nor had we a single individual except the idle Toorkmun chief who

cared about us.

~A Toorkmun acquaintance.~

One of the most remarkable of our Toorkmun visitors was a man of mature

age and blunt address. His name was Soobhan Verdi Ghilich; which, being

interpreted, means “_the sword given by God_;” and his complexion was

as ruddy as that of a Bacchanal, though he declared that he had never

indulged in the forbidden juice of the grape. He only spoke Toorkee;

and my limited knowledge of that language required an interpreter: but,

after a few visits, we _almost_ understood each other, and no visitor

was more welcome than Verdi, who described, in animated strains, his

attacks on the Kuzzil-bash. “We have a proverb,” said he, “that a

Toorkmun on horseback knows neither father nor mother;” and, from a

Toorkee couplet, which he quoted with energy, we gather the feelings of

his race:--

“The Kuzzil-bashes have ten towers; in each tower there is _only_

a Georgian slave:

What power have the Kuzzil-bashes? Let us attack them!”

Verdi was of the tribe of Salore, the noblest of the Toorkmuns; and he

used to declare that his race had founded the empire of the Osmanlis

in Constantinople. There is nothing improbable in the assertion; and

the traditions and belief of a people are always worthy of record.

The Toorkmun shook with delight as I made him detail the mode of

capturing the Kuzzil-bash, and sighed that his age now prevented him

from making war on such infidels. His advancing years had, in a small

degree, tempered his prejudices; for he added that, if such things

were contrary to the laws of God and the Koran, he did not doubt that

the prescribed modicum of fasting and prayer would expiate his sins.

Verdi now possessed some flocks of sheep and camels; and, since his

years did not permit of his continuing his forays, he had despatched

his sons on that service. He would tell me that his camels and his

sheep were worth so many slaves, and that he had purchased this horse

for three men and a boy, and that one for two girls: for such is the

mode of valuing their property. I laughed as the robber detailed the

price of his animals, and requested he would tell me my own worth, if

I should become a Toorkmun captive: but we were too good people to

become slaves, he said; and I did not learn his appreciation of us.

“But,” said I to him, “you do not surely sell a Syud, one of the sacred

descendants of your holy Prophet (on whom be peace!), if he falls among

the list of captives?”--“What,” replied he, “is the holy Koran itself

not sold? and why should not I dispose of an infidel Syud, who brings

its truth into contempt by his heresy?” These are desperate men; and it

is a fortunate circumstance that they are divided among one another,

or greater might be the evils which they inflict on their fellow-men.

This great family of the human race roams from the shores of the

Caspian to Balkh; changing their place of abode as their inclination

prompts them.

~Ersaree Toorkmuns.~

The tribe we were now living with is known by the name of Ersaree;

and for the first time, in a Mahommedan country, we saw the ladies

unveiled: but this is a prevalent custom throughout the Toorkmun

tribes. In no part of the world have I seen a more rude and healthy

race of damsels in form or feature, though they are the countrywomen of

the delicate Roxana, the bewitching queen of Alexander. Our Toorkmun

chief, Ernuzzur, to dissipate his _ennui_, fell in love with one of

these beauties, and applied to me for a magical spell, which he did

not doubt I could give him, to secure the girl’s affections. I laughed

at the old man’s love and simplicity. These ladies wore turbans;

a becoming dress, the magnitude of which is so increased by their

neighbours south of the Oxus, that I must reserve my remarks till

I enter on their country. The Ersarees have most of the customs of

the Toorkmuns, though their vicinity to Bokhara contributes to their

partial civilisation. In our caravan we had five or six Toorkmuns from

the south of the Oxus; and if these children of the desert practise the

virtues of hospitality at home, they do not forget that it is their

due abroad; and the Ersarees had, indeed, reason to complain of the

detention of our caravan. Every morning, some one of the party took

his sword to the house of a Toorkmun; which passes among these people

for the well-known signal that the master must kill a sheep, and that

the strangers will assist him to eat it. It is impossible to refuse

or evade the notice, and the feast takes place at night. We were not

invited to these parties, which were purely Toorkmun; but they would

frequently send to us some of the cakes of the entertainment. We had

many opportunities to mark the fair treatment which was given to us by

these people. They knew that we were Europeans and Christians, and,

in speaking of us, they would yet use the term “eshan;” which is the

respectful address given to khwajus and holy characters. A Persian,

who visits Toorkistan, must join his hands when he prays, and give in

to a few other customs, some of which are not very cleanly; and for

these practices he has toleration and the protection of the state. A

Christian has only to speak of Mahommedanism with respect, and avoid

discussions, to secure similar treatment. The Persian, by his creed, is

enjoined to follow up such conduct. “If there be seventy Shiahs and one

Soonee,” says their law, “the whole party are to veil themselves on

account of that individual.” We found ourselves constrained by no such

ordinances, but gladly conformed to the customs of the people; since

the prejudices of a nation are always entitled to respect.

~Slavery in Toorkistan.~

Though the village in which we were now residing could not boast of

more than twenty houses, there were yet eight Persian slaves; and these

unfortunate men appear to be distributed in like proportion throughout

the country. They are employed as cultivators, and were at this time

engaged all day in gathering the crop, though the thermometer was 96°

within doors. Three or four of them were in the habit of visiting

us, and I took letters from them for their friends in Persia, which

were afterwards delivered. Many slaves save a sufficiency to redeem

themselves: for the Persian is a sharper being than an Uzbek, and does

not fail to profit by his opportunities. At Meerabad, two or three

slaves had gathered sums that would liberate them; but though they

fully intended to avail themselves of an opportunity to return to

Persia, I never heard these people, in my different communications with

them, complain of the treatment which they experienced in Toorkistan.

It is true, that some of their masters object to their saying their

prayers and observing the holidays prescribed by the Koran, since

such sanctity would deprive them of a portion of their labour; but

they are never beaten, and are clothed and fed as if they belonged

to the family, and often treated with great kindness. The practice

of enslaving the Persians is said to have been unknown before the

invasion of the Uzbeks; and some even say that it has not continued

for an hundred years. A few Bokhara priests visited Persia, and heard

the three first caliphs publicly reviled in that country; on their

return, the synod gave their “futwa,” or command for licensing the

sale of all such infidels. Sir John Chardin even tells us that, when a

Persian shoots an arrow, he frequently exclaims, “May this go to Omar’s

heart.” I myself have heard many similar expressions; and, since the

report of the Bokhara priests is true, the Persians have brought their

present calamities upon themselves. It is said that one of the Persian

princes, in a late communication with the Khan of Orgunje, sent him the

four books which Mahommedans hold sacred, the Old and New Testament,

the Psalms of David, and the Koran, begging him to point out in which

of these holy books the laws of slavery, as practised against the

Persians, were to be found. The Khan solved the difficulty by replying,

that it was a custom from which he had no intention of departing;

and, as the Persians do not possess power to suppress it, it is likely

to continue to the detriment and disgrace of their country. It has

been observed, that Mahommedan slavery differs widely from that of the

negroes, nor is the remark untrue; but the capture of the inhabitants

of Persia, and their forcible exile among strangers, where neither

their creed or prejudices are respected, is as odious a violation of

human rights and liberties as the African slave-trade.

~Fellow-travellers. Music.~

If the customs and manners of the people among whom we were residing

afforded an interesting subject of observation, there were also a

few individuals belonging to the caravan who deserve mention, and

who, like ourselves, had remained in preference to returning to

Bokhara. These people were natives of Merve in the desert, or, rather,

descended from the colony of that people, who were forcibly marched to

Bokhara by Shah Moorad, about forty years ago, and now form the most

industrious portion of the population. They were not men of condition,

and amused themselves in a manner purely Oriental, passing most of

their leisure hours in telling stories and imitating the state and

circumstance of the King of Bokhara. One enacted the part of royalty;

another petitioned; a third punished; and they passed one whole day

in this manner with an uninterrupted flow of mirth. Boys would have

quarrelled before evening; but when that time arrived, these people

assembled outside to hear a guitar and some Toorkee songs. The style

of performance differed from what I have seen in any country; the

singer places himself close in front of the musician, so that their

knees touch, and the sound, as it were, is conveyed to him by a living

conductor, when he sends forth his notes. The Toorkee is a warlike

language, and harmoniously sonorous. The bard, I was told, was singing

of love, the theme of every clime.

~Our own party.~

The condition of our own little party, perhaps, afforded as much

ground for curiosity and reflection as the strange people among whom

we were living. At dusk in the evening we would draw forth our mats

and spread them out, and huddle together, master, and servant, to

cook, and eat within the limited circle. In a remote country, and

in an obscure village of Tartary, we slept in the open air, lived

without an escort, and passed weeks without molestation. Before one

has encountered such scenes, the vague and indefinite ideas formed

of them give rise to many strange thoughts; but when among them they

appeared as nothing. In every place we visited we had been in the

power of the people, and one cross-brained fool, of which every country

has many, might have destroyed at once all our best laid plans and

schemes. We mixed with the people, and our continued collision placed

us in constant danger: but yet we had happily escaped it all. A chain

of circumstances, fortuitous, indeed, and for which we could not but

feel sensibly grateful, with the tranquil state of the countries

through which we passed, had been the great cause of our good fortune;

for confidence and prudence, though they be the foremost requisites

of a traveller, avail not in a country that is torn by factions and

rebellion. Experience, also, proved, that some of the plans which had

been adopted for the journey were to be regretted, since it was much

less difficult to personate the character of an Asiatic than I had

ever believed. The people we had seen were not of an inquiring turn;

but, if satisfied that such a plan were feasible, I was also convinced

that it would have afforded a far less share of enjoyment. We had run

few risks from the limited nature of our baggage, though our cooking

pots, few as they were, made me sometimes deplore the propensities of

our country. We were, indeed, living as Asiatics, and had many a hearty

dinner from the “kabobs” of the bazar; but my faithful Hindoostanee,

once my head servant, but now my cook and factotum, used, I suppose, to

remember the more palatable dinners which he had seen me eat, and get

things from the bazar which might betray us. We repeatedly prohibited

these luxuries: but even in Bokhara we have had a breakfast of fish,

eggs, coffee, preserves, and fruit, though it must not be believed that

we always fared so sumptuously. Our party had considerably diminished

since I last described it on the Indus; one of the Indians had retraced

his steps from Cabool, and the chilling blasts of Hindoo Koosh had

frightened the doctor’s servant, who was a native of Cashmere.

Otherwise we had to bear the most ample testimony to the patience and

perseverance of those we had chosen. Of these the most remarkable was

Mohun Lall, the Hindoo lad from Delhi, who exhibited a buoyancy of

spirit and interest in the undertaking most rare in an Indian. At my

request he kept a minute journal of events; and I venture to believe,

if hereafter published, that it will arrest and deserve attention. On

his route to Bokhara his tale had run, that he was proceeding to his

friends in that country, and, as we had passed that city, he was now

joining his relatives at Herat! The native surveyor, poor Mahommed

Ali, whose loss I have since had to deplore, generally travelled as a

pilgrim proceeding to Mecca, holding little or no open communications

with us. In our retired stay at Meerabad, and under the azure and

serene sky of night, it was impossible to suppress many a reflection,

heightened, I believe, by the pleasing nature of the climate and the

success which was attending our endeavours.

~Ruins of Bykund.~

In the neighbourhood we did not fail to extend our inquiries for

antiquities, and were fortunate enough to fall upon the ruins

of Bykund; which I find to be one of the most ancient cities of

Toorkistan. It lies about twenty miles from Bokhara, and appears to

have been once watered by an extensive aqueduct, of which the remains

may now be traced. In a manuscript history of the country, called

Nursukhee[29], which I purchased at Bokhara, it is described as a

city which is older than that capital, and to have been formed of a

thousand “robats,” or clusters of villages. It is also said to have

had many merchants, who traded to China and on the ocean; though the

word which is used, “_durya_,” may also mean the Oxus. In after-times,

or about the 240th year of the Hejira, it is said that, when a native

of Bokhara went to Bagdad, he explained himself by saying that he was

an inhabitant of Bykund. The history goes on to describe it as a most

substantial city, which suffered much from the infidels of the northern

countries, who invaded it in the cold season. At length, Arslan Khan

built a palace here, and improved its aqueducts; and, during this, a

circumstance occurred that bears a resemblance to Hannibal’s passage

of the Alps. Bykund, it appears, was built on a hillock, which was so

hard as to resist the implements of the artificers. They, therefore,

moistened it with vinegar and butter, and in the end it yielded to

_their_ perseverance, since they dug a whole fursukh through it; which

is a distance of about three and a half English miles. The modern town

of Bykund is deserted, and the walls of some of its buildings are the

only remnants of its former greatness. Since every thing before the

Hejira is fable with the Mahommedans, we must look to other works and

languages for a history of Bykund, the seat of Afrasiab and the ancient

kings of Toorkistan. I failed in procuring any of its relics; nor could

I search with safety.

~Alexander’s marches.~

We, perhaps, have not come to any satisfactory conclusion regarding

the ruins of Bykund, and we may not be more successful in elucidating

some of the passages of the historians of Alexander; but there are

a few facts regarding the river of Bokhara, or the Kohik, which

deserve notice. It is always mentioned by the Greeks under the name

of Polytimetus, and is thus described by Arrian:--“Though it carries

a full stream, it sinks from the sight, and hides its stream in the

sand.” Curtius tells us, on the other hand, that “it was received into

a cavern, the subterraneous torrent rushing on with a noise indicating

its course.” The termination of this river, as given in our maps, is

not in accordance with fact, since it is represented as falling into

the Oxus; while it really deposits its waters in a lake, as has been

before observed.[30] In a great portion of the year the supply is too

scanty to force the passage, and it loses itself in sands. I venture,

therefore, to observe, that we here verify the text of Arrian, who

states it to be _lost in the sands_; while, on the other hand, we have

no contradiction to Curtius, who leads its waters _into a cavern_ or

lake,--the modern “Dengiz,” which is about twenty-five miles long. The

village in which we were residing stood therefore on classical ground,

since we are informed that Alexander, after his detachment had been cut

up by Spitamanes, followed him to where the Polytimetus loses itself in

the sands of the desert, the scene of that disaster. It required every

classical association to dispel the weariness of our protracted stay

in this small hamlet. Another passage in Curtius, and of a striking

nature, deserves a more particular mention, since I have met with one

of similar import in a Persian manuscript, descriptive of Bokhara,

which I procured in the country. When Alexander had marched into the

district of Bazaria, which is supposed to be the modern Bokhara, or

to lie in that direction, the following sentence occurs:--“Of the

barbarous splendour prevailing in these parts, there is no stronger

mark than the extensive forests, in which are shut up untamed beasts of

the grandest kind. A spacious wood, in which numerous unfailing springs

give cheerfulness to the scenery, is selected, encompassed with a wall,

and interspersed with towers for the reception of the hunters. In one

park, it was said, that the game had remained undisturbed during four

generations. Alexander, entering it with his whole army, commanded that

the beasts throughout it should be roused from their lairs.”--B. 8. C.

i. This is the excursion in which Alexander encountered the lion: but

the king of the forest does not now inhabit Transoxiana. The Persian

paragraph, to which I have alluded, runs thus:--

“This is the account of Shumsabad, which was here built by King

Shumsoodeen. He purchased a tract of country half a fursung in extent,

and laid it out in gardens, orchards, and houses of surpassing

splendour; and he dug canals and aqueducts, and expended a great sum

of money; and he called the place Shumsabad. In addition to this he

constructed a preserve for animals, and bounded it by walls which were

a mile in extent: he brought pigeons and birds of every description,

as well as all the domestic animals, and placed them in this preserve;

and he likewise introduced the wild beasts of the field,--the wolf, the

fox, the hog, the deer, the neelghaee, &c. &c.: and those which were

tame he separated from those that were wild; and the latter he enclosed

by higher walls, that they might not escape. When King Shumsoodeen

died, his brother, whose name was Khizr Khan, succeeded him; and he

added to the buildings of Shumsabad, and increased the number of

the animals in the preserve which his brother had constructed.” The

work from which this extract is taken presents us with some curious

information regarding the early condition of the country about Bokhara:

it expressly denominates it the Valley of the Sogd, and as having

been at one time a hunting thicket. In the amusements of Shumsoodeen,

long after the age of the Greeks, we still discover a relish for the

“barbarous splendour” which called for the notice of the historians of

Alexander.

~Reply from the khan of Orgunje.~

~Uzbek customs.~

About midnight, on the 10th of August, when we had almost despaired

of the return of our messenger to the Orgunje camp, we were roused

from sleep by the shout of “Ullaho Acbar” from five or six Toorkmuns.

They accompanied their countryman with the joyful information, that

the chief of Orgunje would not offer any obstacles to the advance of

our caravan. A dirty scrap of paper from the Yooz-bashee contained the

information, the authenticity of which I had no desire to question.

The solemn shout which awoke us in the dead of night might have at one

time excited our alarm; but we now knew that it was nothing more than

the blessing, which all Uzbeks and Toorkmuns invariably give to any one

they approach. In other Mahommedan countries this is confined to the

ceremonies on the death of a relative; but in Toorkistan religion is

mingled with every affair of life. If a person visits you, he begins

with the “fatha,” or the opening verse of the Koran, happily abridged

to an “ullaho!” and a stroke of the beard; if you are to travel, all

your friends come and give you the “fatha;” if you take an oath, all

the party present say the “fatha;” if you meet an acquaintance, you

say the “fatha;” and such good people never, of course, finish a

meal without it. One would really believe the Uzbeks to be the most

religious people on the face of the earth, uttering as they do the

sacred texts of their faith on the most trivial occasions. We seated

the Toorkmun and his friends, and heard the news of the Orgunje army,

and the prospect of our safe passage among them. We refreshed the

messenger with tea and a hookah, which I called for with persevering

attention, since no person in Toorkistan must ever exceed a single

whiff of the same pipe, which is immediately handed to his neighbour

and circulated through the assembly. We settled in our small congress

that the Toorkmun had better proceed to Bokhara, and convey the tidings

to the merchants of the caravan. He gave us a frightful account of the

desert south of the Oxus, and the great difficulties of finding the

road, which was now hidden by clouds of sand that were disturbed by the

wind. I need not mention his adventures, since we ourselves were about

to enter on that inhospitable region. We, however, took his advice, and

hired two extra camels, which were to be the bearers of six skins of

water, the supply which was deemed necessary to store before we took

leave of the Oxus.

~Preparations for departure.~

~Receive letters from India.~

~Reflections.~

Our stay near Karakool had now been prolonged to the middle of August,

and were I not more anxious to enter on other matters, I might here

give some account of this region of lamb skins, supplying, as it

does, the whole of Tartary, China, Persia, and Turkey. The caravan

soon collected once more at our quarters; and on the morning of the

16th of August, there appeared about eighty camels to prosecute their

journey to the Oxus, all of them laden with the precious skins of the

little district of Karakool, where we had passed nearly a month, among

Toorkmuns and shepherds, who talked of nothing but fleeces and markets.

Among the arrivals from Bokhara, we were agreeably surprised and

delighted to find a small packet to my address, the contents of which

consisted of three newspapers and a most kind letter from my friend

M. Allard, at Lahore. The packet had been three months in coming, and

afforded us indescribable pleasure, after our long ignorance of what

was passing in the world. We had not seen a newspaper since crossing

the Indus in the middle of March, and were now indebted to a foreigner

for those which we had received. In one of the papers it was curious

enough to observe a long paragraph regarding the unfortunate Mr.

Moorcroft, who preceded us in these countries. We learned from it, that

the world were deeply interested in the lands where we now sojourned,

and that the Geographical Society of London had resolved on rescuing

the papers of the traveller from oblivion that portion of which they

had already published under the superintendence of a high name.[31]

With these circumstances before us, and even in the absence of any

communications from our own countrymen, we had a pleasing reflection

that we should not be forgotten in our wanderings. It was impossible,

however, to rid ourselves of all remembrance of the fate of the

unfortunate traveller on whose footsteps we had so long trod, placed as

it was again in more vivid colours before us, and from a quarter that

we least of all expected.

END OF THE FIRST VOLUME.

LONDON:

Printed by A. SPOTTISWOODE,

New-Street-Square.

FOOTNOTES:

[28] The Turkish word for the sea.

[29] I have given this work to the Oriental Translation Committee of

London.

[30] I now find that it is correctly given in the Russian maps.

[31] The Hon. M. Elphinstone.

Transcriber's Note

The following apparent errors have been corrected:

p. xvii "Rivers. Altars" changed to "Rivers.--Altars"

p. 5 (sidenote) "Sutleg" changed to "Sutlege."

p. 22 "“The world possesses" changed to "The world possesses"

p. 37 "traîte" changed to "traite"

p. 56 "Jelalpoor" changed to "Julalpoor"

p. 113 (sidenote) "Caboo" changed to "Cabool"

p. 121 "had heen" changed to "had been"

p. 122 "Trogdolites" changed to "Troglodites"

p. 123 "lofy" changed to "lofty"

p. 127 "construced" changed to "constructed"

p. 140 "Koran?" changed to "Koran?”"

p. 174 "remaining. It" changed to "remaining."

p. 175 "Ghuzn" changed to "Ghuzni"

p. 193 "Alexanander’s" changed to "Alexander’s"

p. 200 "Aliakoom" changed to "Alaikoom"

p. 254 "Khwajn returned" changed to "Khwaju returned"

p. 283 "thecirc umstance" changed to "the circumstance"

p. 290 "said “that" changed to "said that"

p. 328 "gave us it was" changed to "gave us; it was"

p. 330 "hree" changed to "Three"

p. 340 "civilisation," changed to "civilisation."

p. 348 "used “_durya_,”" changed to "used, “_durya_,”"

Inconsistent or archaic language has otherwise been kept as printed.