Chapter III: Peshawur (7)

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.~