 
Hinc quarto die ad Maracanda perventum est . . . Scythiae confinis est regio, habitaturque pluribus ac frequentibits vicis, quia ubertas terra non indigenas modo detinet, sed etiam advenas invitat.--Q. Curtii Rufi libb. vii. et viii. [Bokhara to Samarcand]Our whole karavan had now, on starting from Bokhara for Samarcand, dwindled down to two carts. In one of these sat Hadji Salih and myself; in the other, Hadji Bilal and his party. Sheltered from the sun by a matting awning, I should have been glad to settle myself quietly on my carpet, but this was impossible, owing to the violent motion of our very primitive vehicle; it disposed of us 'at its own sweet will,' shaking us, now here, now there; our heads were continually cannoning each other like balls As it was night when we started from Baha-ed-din, the driver (a native of Khokand), not sufficiently familiar with the road, mistook the way, so that, instead of midnight, it was morning before we reached the little town of Mezar. It is distant from Bokhara five Tash (fersakh), and is regarded as the first station on the road to Samarcand. We halted here but a short time, and about noon arrived at sheikh Kasim, where we encountered some of our brother pilgrims. They were taking the road by Gidjdovan. We consequently indulged ourselves by remaining there quietly together until late at night. [Little Desert of ChÖl Melik]I had heard many wonderful accounts of the flourishing cultivation of the country between Bokhara and Samarcand, but thus far I had seen nothing astonishing during our day's journey, nothing at all corresponding to my high-wrought expectations. We perceived, indeed, everywhere, and on both sides of the road, with rare exceptions, the land under cultivation; the following day, however, a real surprise awaited me. We had passed the little desert of ChÖl Melik (six leagues in length by four in [Footnote 61: The Turkish word for stone is Tash, which is also used to denote mile. So the Persian word Fersang (in modern Persian fersakh) is compounded of fer (high) and seng (stone).] [Animation of Road owing to War]The evening we passed at the village Mir, taking up our quarters there in the mosque. This rises from the centre of a pretty flower garden. I lay down to sleep near a reservoir, but was startled out of my slumber by a troop of quarrelsome Turkomans. They were the Tekke horsemen who had served the Emir as auxiliaries in his campaign against Khokand, and were now returning to Merv with the booty they had taken from the Kirghis. The Emir, in his anxiety to civilise them, had presented many with a white turban, and hoped that they would throw aside altogether their wild fur caps. They wore them as long as they were under the eye of the Emir, but I heard that they had subsequently sold them all. From Mir we proceeded to the Kette Kurgan ('great fortress'). It is the seat of a Government, and has the most famous shoemakers in the whole Khanat. This fortress is defended by a strong wall and deep fosse. By night no one is permitted either to pass in or out; we therefore remained in a karavanserai, on the road outside the fort. There were wagons everywhere; the roads, indeed, in all directions presented a bustling and singularly animated appearance: this was to be ascribed to the war, that employs all conveyances between Bokhara and Khokand, From Kette Kurgan a distinct way leads through the desert After having left behind me Karasu, which is a place of some importance, we reached Daul, the fifth station, and the last before coming to Samarcand itself. Our road passed over some hills from which we could perceive extensive woods stretching away on our left. I was told that they reach half-way to Bokhara, and serve as retreats to the Özbeg tribes, Khitai and Kiptchak, which are often at enmity with the Emir. Being familiar with all the secret corners and recesses of their own forests, they are not easily assailable. [First View of Samarcand]What I heard in Bokhara had very much diminished in my eyes the historical importance of Samarcand. I cannot, however, describe my feeling of curiosity when they pointed out to me, on the east, Mount Chobanata, at whose foot was situate, I was told, the Mecca I so longed to see. I therefore gazed intently in the direction indicated, and at last, on toiling up As Samarcand, both by the charm of its past and its remoteness, is regarded in Europe as something extraordinary, we will, as we cannot make use of the pencil, endeavour to draw a view of the city with the pen. I must beg the reader to take a seat in the cart by my side; he will then see to the east the mountain I before mentioned. Its dome-like summit is crowned by a small edifice, in which rests Chobanata (the holy patron of shepherds). Below lies the city. Although it equals Teheran in circumference, its houses do not lie so close together; still the prominent buildings and ruins offer a far more magnificent prospect. The eye is most struck by four lofty edifices, in the form of half domes, the fore-fronts or frontispieces of the Medresse (Pishtak). They seemed all to be near together; but some, in fact, are in the background. As we advance we perceive first a small neat dome, and further on to the south a larger and more imposing one; the former is the tomb, the latter the mosque, of Timour. Quite facing us, on the south-westerly limit of the city, on a hill, rises the citadel (Ark), round which other buildings, partly mosques and partly tombs, are grouped. If we then suppose the whole intermixed with closely planted gardens, we shall have a faint idea of Samarcand--a faint one; for I say with the Persian proverb-- 'When will hearing be like seeing?' [Footnote 62] [Footnote 62: 'Shuniden keÏ buved manendi diden.'] But, alas! why need I add that the impression produced by its exterior was weakened as we approached, and entirely dissipated by our entry into the place itself? Bitter indeed the disappointment in the case of a city like Samarcand, so difficult of access, and a knowledge of which has to be so dearly acquired; and when we drove in through the Dervaze Bokhara, and had to pass through the greater part of the cemetery to reach the inhabited part of the town, I thought of the Persian verse-- 'Samarcand is the focus of the whole globe.' [Footnote 63] [Footnote 63: 'Samarkand seÏkeli rui zemin est.' ] In spite of all my enthusiasm, I burst out into a loud fit of laughter. We first proceeded to a karavanserai, on the side of the bazaar, where Hadjis have quarters awarded to them gratuitously; but the very same evening we were invited to a private house situate beyond the bazaar, near the tomb of Timour, and what was my joy and surprise when I learnt that our host fortunately was an officer of the Emir, and entrusted with the surveillance of the palace in Samarcand! As the return of the Emir from Khokand, where he had just terminated a victorious campaign, was announced to take place in a few days, my companions decided to wait in Samarcand, on my account, till I had seen the Emir, and until I found other Hadjis passing whose company I could join on my return journey. In the interval I passed my time visiting all that was worth seeing in the city; for in spite of its miserable appearance, it is in this respect the richest in all Central Asia. In my character as Hadji I naturally began with the saints; but as all, even what is historically interesting, is intimately blended with some holy legend, I felt it a very agreeable duty to see everything. [Haszreti Shah Zinde]They enumerate here several hundred places of pilgrimage; but we will only particularise the more remarkable:-- Hazreti Shah Zinde (Summer Palace of Timour) . The proper name is Kasim bin Abbas. He is said to have been a KoreÏshite, and consequently stands here in the highest repute, as the chief of those Arabs who introduced Islamism into Samarcand. His sepulchre lies without the city, to the north-west, near the wall and the edifice that served the great Timour as a summer residence. The latter has retained even to the present day much of its ancient splendour and luxury. All these structures are situate upon elevated ground, and are approached by an ascent of forty tolerably broad marble steps. On reaching the summit, one is conducted to a building lying at the end of a small garden. Here several little corridors lead to a large apartment, from which, by a small gloomy path, you arrive at the equally gloomy tomb of the saint. Besides the room above mentioned, there are others whose coloured bricks and mosaic pavement produce as brilliant an effect as if they were the work of yesterday. Each different room that we entered had to be saluted with two Rikaat Namaz. My knees began to ache, when they led me on into a room paved with marble. Three flags, an old sword, and breastplate, were presented to be kissed as relics of the renowned [Mosque of Timour]Mesdjidi Timour (The Mosque of Timour). This mosque is situate on the south side of the city: in size, and painted brick decorations, it has much resemblance to the Mesdjidi Shah, in Ispahan, which was built by order of Abbas II. The dome differs, however; it is in the form of a melon, which is never the case in Persia. The inscriptions from the Koran, in gold Sulus lettering, next to those at the ruins of Sultanieh, are the finest I ever saw. [Citadel (Ark)]Ark (Citadel--Reception Hall of Timour) . The ascent to the Ark is tolerably steep; it is divided into two parts, of which the outer is composed of private dwellings, whereas the other is only used for the reception of the Emir. [Reception Hall of Timour; KÖktash or Timour's Throne Singular Footstool.]The palace had been described to me as extremely curious; it is, however, a very ordinary edifice, and is scarcely a century old, and I confess I found nothing remarkable in it. First they showed me the apartments of the Emir: amongst these the Aynekhane, which is a room composed of fragments of looking-glass, passing for a wonder of the world; but to me it had far less interest than the place designated Talari Timour, or 'reception-hall of Timour.' This is a [Footnote 64: The Friday prayer, which no Sunnite could or can pronounce until the Khalif or his successor has first done so.] [Timour's Sepulchre and that of his Preceptor; Author visits the actual Tomb of Timour in the Souterrain]Turbeti Timour (Timour's Sepulchre) . This monument lies to the south-west, and consists of a neat chapel, crowned with a splendid dome, and encircled by a wall; in the latter there is a high arched gate, and on both sides are two small domes, miniature representations of the large one first mentioned. The space between the wall and the chapel is filled with trees, and should represent a garden, but great neglect is now apparent there. The entrance into the chapel is on the west, and its front, according to the law, is towards the south (Kible). On entering, one finds oneself in a sort of vestibule, which leads directly into the chapel itself. This is octagonal, and ten short paces in diameter. In the middle, under the dome, that is to say, in the place of honour, there are two tombs, placed lengthwise, with the head in the direction of Mecca. One is covered with a very fine stone of a dark green colour, two and a half spans broad and ten long, and about the thickness of six fingers. It is laid flat, in two pieces, [Footnote 65] over the grave of Timour; the other has a [Footnote 65: Different reasons are assigned for this. Some say that the victorious Nadir Shah ordered it to be sent to him, and that it was broken on the journey. Others affirm that it was originally in two pieces, and the present of a Chinese (Mongol) princess.] [Folio Koran ascribed to Osman, Mohammed's Secretary]As for the interior of the chapel, arabesques in alabaster, whose gildings are in rich contrast with a lovely azure, bear evidence of taste truly artistic, and produce an effect surprisingly beautiful. It reminds us, but can give only a faint idea, of the inside of the sepulchre of Meesume Fatma in Kom (Persia). [Footnote 66] Whilst the latter is too much filled, the former is simply and modestly beautiful. At the head of the graves are two Rahle (table with two leaves, upon which, in the East, are laid sacred volumes), where the Mollahs day and night read in turn the Koran, and contrive to extract from the Vakf (pious foundation) of the Turbe a good salary. They, as well as the Mutevali (stewards), are taken from the Nogai Tartars, because the Emir expressed in his will the [Footnote 66: A sister of the Imam Riza, who after having long implored, at last obtained, permission from Meemun Khalife to visit her brother who was living as an exile in Tus (Meshed). On the journey thither she died at Kom, and her tomb is a highly venerated place of pilgrimage in Persia.] On the front of the Turbe, in the very place to strike the eyes of all, we read the inscription, written in white letters upon a blue ground:-- 'This is the work of poor Abdullah, the son of Mahmoud of Ispahan.' I could not ascertain the date. About a hundred paces from the building [Colleges; Ancient Observatory]Medresses. Some of those are still peopled; others abandoned, and likely soon to become perfect ruins. To those in the best state of repair belong the Medresse Shirudar and Tillakari; but these were built long subsequently to the time of Timour. The one last named, which is very rich in decorations of gold, whence its name, Tillakari (worked in gold), was built 1028 (1618), by a rich Kalmuk named Yelenktosh, who was a convert to Islamism; and really that portion called Khanka, is so rich that it is only surpassed by the interior of the mosque of Iman Riza. Opposite to these we see the Medresse Mirza Ulug, built in 828 (1434) by Timour, grandson of the same name who was passionately fond of astrology; but which even in 1115 (1701) were in so ruinous a condition that, to borrow the expression employed by its historian, 'owls housed, instead of students, in its cells, and the doors were hung with spiders' webs instead of silk curtains.' In this building stood the observatory famous throughout the world, which was commenced in 832 (1440), under the direction of the savants Gayas-ed-dir Djemshid, Muayin Kashani, and of the learned Israelite Silah-ed-din Bagdadi, but was These three Medresse form the principal open space, the Righistan of Samarcand; which is smaller, indeed, than the Righistan at Bokhara, but still filled with booths and ever frequented with buzzing crowds. At a distance from those, and near the Dervaze Bokhara, are the extensive ruins of the once really magnificent Medresse Hanym, which a Chinese princess, wife of Timour, erected out of her private purse. It is said at one time to have accommodated a thousand students, each of whom received from the Vakf (foundation) the annual sum of a hundred Tilla. The sum may be regarded as an Oriental one; an evidence, nevertheless, of bygone splendour appears in its ruins, of which three walls and the fore-front or frontispiece (Pishtak) still exist; the latter with its towers and portal, that might serve for a model, has its pavement completely covered with mosaic made of earth, the composition and colouring of which are of incomparable beauty, and so firmly cemented that it occasioned me indescribable trouble to cut away the calyx of a flower; and even of this I could only remove in a perfect state the innermost part, with three leaves folded together. Although the work of destruction is eagerly proceeded with, we can still perceive in the interior where at present the hired carriages that ply to Khokand and Karshi take up their quarters--the mosque, with the wonder-working gigantic Rahle; and many a century must the people of Samarcand [Greek Armenian Library not, as pretended, carried off by Timour.]Besides these edifices, there are some other towers and dome-shaped buildings, the work of bygone days. After having made every possible investigation, in spite of all exertions, I have not been able to discover any trace of that once famous Armenian Greek library, which, according to a universally accredited tradition, the victorious Timour swept away to Samarcand to ornament his capital. This fable, so I must at once pronounce it, originated from the over-strained patriotism of an Armenian priest, named Hadjator, who insists that he came from Caboul to Samarcand, and discovered in the latter city large folios with heavy chains (À la Faust) in those towers, into which no Musselman, from fear of Djins (Genii), would dare to venture. The story was later, if I mistake not, made use of by a French savant, in his 'History of the Armenians;' and as we Europeans are just as fond as the Orientals of amusing ourselves with subjects that lie half in light and half in darkness, it was actually believed by some (that is, by those who busied themselves with antiquities) that the mighty Asiatic conqueror had sent back to his capital, a distance of a hundred stations, some hundred mules laden with Armenian Greek manuscripts, in order that his Tartars might also familiarise themselves with foreign languages and history! [Architecture of Public Buildings not Chinese but Persian; Modern Samarcand; Its Population]I disbelieve altogether the story that any such library ever existed; my opinion is as strong also upon another subject, for I entirely differ from those who ascribe a Chinese character to the monuments of Samarcand. The political frontiers of China are, it is true, at a distance of only ten days' journey, but China proper can So much of the ancient and historical city of Samarcand. The new city, whose actual walls are at the distance of a full league from the ruins of the old walls, [Footnote 67] has six gates and a few bazaars that have still survived from the ancient times; in these are offered at low prices, manufactures in leather of high repute, and wooden saddles, the enamel of which might even do honour to European artisans. During my stay in the city of Timour the bazaars and other public places and streets were continually thronged, because every spot was occupied by the troops returning from their campaign; still the regular residents can hardly exceed from 15,000 to 20,000, of whom two-thirds are Özbegs, and one-third Tadjiks. The Emir, whose usual residence is Bokhara, [Footnote 67: It is possible that the ruins only mark the boundary of a suburb, for E. G. de Clavijo, who in 1403 formed part of an embassy at the Court of Timour, informs us (see the translation of that account by C. E. Markham, page 172), that the citadel lies at one end of the town, where in fact it still is. The space between the ruins and the modern wall may have been inhabited and yet not have belonged to the city.] [Dehbid]I may mention Dehbid (the ten willows) as singularly beautiful; it forms at once a place of pilgrimage and of recreation, a league distant from Samarcand, on the other side of the Zerefshan, and peopled by the descendants of Mahkdum AÁzam, who died in 949 (1542), and is here interred. The inhabitants have a fine Khanka (convent), and receive pilgrims with the greatest hospitality. Dehbid lies actually higher than Samarcand; still, to my surprise, I met here with mulberries in the middle of the month of August. I found it cool even at mid-day in the great 'Alley,' which was planted in 1632, by order of Nezr Divabeghi, in honour of the saint above mentioned. On the road to Dehbid, I was shown the spot where stood the famous Baghi-Chinaran (poplar garden). Ruins only now mark the site of the palace; of the trees nothing is visible. Although we cannot go so far as the inhabitant of Central Asia--who applies to these ruins, even at the present day, the expression, 'Samarcand resembles Paradise' [Footnote 68]-- we must still be just, and characterise the ancient capital of Central Asia, from its site and the luxuriant vegetation in the midst of which it stands, as the most beautiful in Turkestan. Khokand and Namengan, [Footnote 68: 'Samarkand firdousi manend.'] [Author decides to return]After having remained eight days in Samarcand, I formed, at last, my final resolution, and determined to return to the West by the route before mentioned. Hadji Bilal was desirous of taking me with him to Aksu, and promised to try to get me forwards to Mecca, either by way of Yerkend, Thibet, and Cashmere, or, if fortune were favourable, by way of Komul to Bidjing (Pekin); but Hadji Salih did not approve of the plan, both on account of the great distance to be traversed, and the small capital at my disposal. 'You might, indeed, pass as far as Aksu, perhaps even as Komul, for so far you would meet with Musselmans and brethren, all disposed to show you great honour as a Dervish from Roum, but from that point onwards you would find black unbelievers everywhere, who, although they might throw no obstacle in your way, would give you nothing. By the way of Thibet you may find fellow-travellers going from Kashgar and Yerkend, but I cannot charge myself with the responsibility of taking you with me at this time to Khokand, where everything, owing to the recent war, is in the greatest disorder. But Khokand you must see; come, then, when things are tranquil: for the present it is better to return by Herat to Teheran, with the friends whom we have found for you.' Although these words of my excellent friend were sensible enough, still I had for hours a long struggle with myself. A journey, I thought, by land to Pekin, across the ancient homes of the Tartars, Kirghis, Kalmuks, Mongols, and Chinese--a way by which 'To-day's egg is better than to-morrow's fowl.' [Arrival of Emir]I was in the midst of the preparations for my departure, when the Emir made his triumphal entry, which, as it had been announced three days previously, great crowds assembled in the Righistan to witness. No particular pomp, however, distinguished it. The procession was opened by about 200 Serbaz, who had thrown leather accoutrements over their clumsy Bokhariot dress, and that was supposed to entitle them to the name of regular troops. Far in their rear, there followed troops in ranks with standards and kettle-drums. The Emir Mozaffar-ed-din, and all his escort of higher functionaries, looked, with their snow-white turbans and their wide silk garments of all the colours of the rainbow, more like the chorus of women in the opera of Nebuchadnezzar than a troop of Tartar warriors. So also it may be said with respect to other officers of the court, of whom some bore white staves
The day of his entry the Emir made, by public notice, a national holiday. Several of their kettles of monstrous size were put in requisition, and brought forward in the Righistan, for boiling the 'princely Pilow,' which consisted of the following ingredients in each kettle:--a sack of rice, three sheep chopped to pieces, a large pan of sheep's fat (enough to make, with us, five pounds of candles), a small sack of carrots; all these were allowed to boil, or perhaps we had better call it ferment, together, and, as tea was also served out at discretion, the eating and drinking proceeded bravely. [Author's Interview with him]The day following it was announced that an Arz (public audience) would take place. I took advantage of the opportunity to present myself to the Emir under the conduct of my friends, but to my surprise, on entering, our party was stopped by a Mehrem, who informed us that his Majesty wished to see me apart from my companions. This was a blow, for we all now suspected that something was going wrong. I followed the Mehrem, and, after being kept an hour waiting, I was introduced into a room which I had on a previous occasion visited, and there I now saw the Emir sitting on a mattress or ottoman of red cloth, surrounded by writings and books. With great presence of mind, I recited a short Sura, with the usual prayer for the welfare of the Sovereign, and after the Amen, to which he himself responded, I 'Yes, Takhsir (sire [Footnote 69]); but also to quicken myself by the contemplation of thy sacred beauty' (Djemali mubarek), according to the forms of conversation usual on these occasions. [Footnote 69: Takhsir signifies Sir, and is employed not only in conversing with Princes, but all other personages. ] 'Strange! and thou hadst then no other motive in coming hither from so distant a land?' 'No, Takhsir (sire), it had always been my warmest desire to behold the noble Bokhara, and the enchanting Samarcand, upon whose sacred soil, as was remarked by Sheikh Djelal, one should rather walk on one's head than on one's feet. But I have, besides, no other business in life, and have long been moving about everywhere as a Djihangeshte' (world pilgrim). 'What, thou, with thy lame foot, a Djihangeshte! That is really astonishing.' 'I would be thy victim!' (an expression equivalent to 'pardon me.') 'Sire, thy glorious ancestor (peace be with him!) had certainly the same infirmity, and he was even Djihanghir' (conqueror of the world). [Footnote 70] [Footnote 70: Timour, whom these Emirs of Bokhara erroneously claim as their ancestor, was, it is well known, lame; hence, his enemies called him Timur 'Lenk' (Tamerlane, the lame Timour) . ] This reply was agreeable to the Emir, who put questions to me respecting my journey, and the impression made upon me by Bokhara and Samarcand. My observations, which I incessantly strove to ornament with Persian sentences and verses from the Koran, produced a good effect upon him, for he is himself a Mollah, and tolerably well acquainted with Arabic. He directed that I should be presented with a Serpay (dress) [Footnote 71] and thirty Tenghe, and dismissed me with the command that I should visit him a second time in Bokhara. [Footnote 71: This word means Ser ta pay (from head to foot); it is a complete dress, consisting of turban, over-dress, girdle, and boots.] When I had received the princely present, I hurried, like a man possessed by a devil, back to my friends, who were delighted at my good fortune. I heard (and there is no improbability in the account) that Rahmet Bi had drawn up his report concerning me in ambiguous terms, and that the Emir had consequently conceived suspicions. My triumph was entirely owing to the flexibility of my tongue (which is really impudent enough). In fact, I had every reason on this occasion to appreciate, the truth of the Latin proverb, 'Quot linguas cales tot homines vales.' After this scene, I was advised by my friends to quit Samarcand in all speed, not to make any stay even in Karshi, but to gain as rapidly as possible the further bank of the Oxus, where, amongst the hospitable Ersari Turkomans, I might await the arrival of the karavan for Herat. [Parting from the Hadjis, and Departure from Samarcand.]The hour of departure was at hand. My pen is too feeble to convey any adequate idea of the distressing scene that took place between us; on both sides we were really equally moved. For six long months we My confession, in itself a capital offence [Footnote 72] by the law of Mohammed, might not perhaps, for the moment, have severed all ties of friendship; but how bitterly, how dreadfully would my friend Hadji Salih, who was so sincere in his religious opinions, have felt the deception! No, I determined to spare him this sorrow, and to save myself from any reproach of ingratitude. He must, I thought, be left in the fond delusion. [Footnote 72: A Murtad (renegade) is directed to be stoned to death.] After having commended me to some pilgrims, whom I was to accompany to Mecca, as their very brother, son in fact, as one whom they most valued, they accompanied me after sunset to the outside of the city gate, where the cart that my new companions had hired for the journey to Karshi was waiting for us. I wept like a child when, tearing myself from their embraces, I took my seat in the vehicle. My |
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