󠀲󠀸VIIIꓸ Takla Makan–Karashahr (1926) - blame None

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# Nicholas Roerich. Altai-Himalaya

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## VIII. Takla Makan–Karashahr (1926)

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**January 27, 1926**

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Timur Bey is our new caravaneer. Wherever you look, there are some historical names; all

are Shahs, Sultans, Beys. Even the most insignificant one appropriates to himself the

title Akhun. He comes to weigh our things. The arrangement of the scale transports one

into the Neolithic Age. On a beam hangs a stick with some “magic” circles and signs. A

massive green piece of jade on a little string slides along as a counterbalance for the

trunk and “the magi” in a round little cap proclaims the number seen by him alone. Truly

we found such stones with holes from the Neolithic Age and we called

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themgrusily, plumb-lines; but more correctly, these are weights.

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We must go eastward and that is why tomorrow we go toward the west! The stops on the way

to Kashgar are: 1. Zawa; 2. Pialma; 3. Zangu Chuda; 4. Guma bazaar; 5. Cholak; 6.

Ak-kim; 7. Karghalik; 8. Posgam; 9. Yarkand; 10. Kokrabat; 11. Kizil; 12. Yangi Hissar;

13. Yaberchat; 14. Kashgar.

Our friends, the Kalmucks, passed us yesterday on the shortest way to Aksu and

Karashahr. In the darkness of dawn, past our gates, rang the low-toned bells of their

camels. They carried rugs from Khotan to Toin Lama. With them they also carried many

valuable messages which can be appreciated by the Buddhist consciousness.

Again in our caravan there will be three currents: Buddhist, Moslem, Chinese. The last

one is the weakest. The last invention of Ts’ai Han Chen—the banner of the expedition

with the big inscription “Lo” (Roerich) which also means “Alarm,” is put on a vivid red

staff. Ts’ai Hang Chen took our cards to the officials and, as we expected, the rogues,

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Taotai and Amban, assured us that they had

greatly helped us.

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The mafas came for the lama and Ts’ai Han Chen. It

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is evident that these carriages have not changed since the fifteenth century. They would

be good for any museum. Kudai-Berdi-Bai brought

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a dastarkhan in the shape of roasted mutton and

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pastry. Incidentally, the Chinese colonel also realized that something unfortunate had

happened. Again loads; again woolly caps; again the ferocious roar of Tumbal. In the

morning we started on the road. For the last time the little birds of Khotan came flying

to us. And sheep came. Tumbal, like a black statue, became seemingly transfixed on the

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pile of baggage.

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**January 28, 1926**

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From seven o’clock in the morning we collected the caravan. We saw the type of work of

Ladakis—swift, energetic. Worse is that of the Dardistans and Kashmiris. Good is the

work of Nepalese, but worst of all, that of Khotanese. Such laziness and incapacity is

hard to imagine. From seven to twelve they loaded forty horses with effort. We went

through Khotan; again we were convinced that whatever bears the marks of old Khotan is

not so bad and shows remnants of carving, of some ornamentation and proportion. But

everything new has become a senseless heap of clay and pitiful stakes. At the bazaar you

sometimes see faces, not wicked, but depressed and void of any expression.

It is clear that places like Khotan have exhausted their old sap and can be rejuvenated

only by a radical reconstruction. The Chinese sit behind the clay walls of the Chinese

city. They show no desire to cooperate with the population. They remain accidental

newcomers, and do not think of making any improvements to help. Life has become dusty

and brains have become dusty. A flash of vigorous lightning is needed.

From afar appears the silhouette of light gray Kunlun. It grieves one to depart from

this remarkable range—it grieves one to realize that the Himalayas are again receding.

Again we have a guard of five soldiers. It is not known whether we are guarding them or

whether they are guarding us. Karakash darya is frozen and the horses break through the

thin ice. The morning is cold but by midday the sun is already burning. Buds are on the

branches. Beside the road perch gray-crested larks. We passed nine wayside towers. Again

Zawa, Ts’ai Han Chen says smiling, with a toothless mouth, “The Taotai of Khotan thinks

that we will return again to Khotan. Such a stupid official!”

But now all thoughts of stupid officials are far from us because we are again in the

desert. Again the purple of the evening sands; again bonfires. The caravan with our

belongings is much delayed, and we wait quite at ease as though these things which so

much complicate life do not exist. On the sands are many-colored feltings. The gay

tongues of flame, fiery and courageous, whirl out toward the endless long evening

clouds. In the evening, in Zawa, it was apparent that the bek and officer who were

stationed with us smoked opium. George asked Ts’ai Han Chen to reprimand them. He said,

“Of course, it is very bad, but to the chief protector of opium a statue is erected.”

And the light of the moon and the silence of the night were again permeated with human

poison. . . .

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**January 29, 1926**

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Before dawn we ourselves had again to arouse the whole caravan. Timur Bey went away

somewhere and proved himself a sluggard. I began to call alongside the tents in Tibetan,

“Long, long, long”—as the Tibetans cry early in the morning, rousing the people. On the

hillock, a man with a big horn came out and began to blow a sustained note in all

directions. It seems that it is the miller notifying the peasants that he is ready to

grind grain.

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Again the desert. Again a

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mazar

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with doves. But now the traces of light snow are everywhere. The silvery tones have

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become more severe. The snowy mountains toward the left become more ethereal and more

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varied. But the sands are as wearisome as before. We have seldom become so tired. In

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the twilight—the message from the desert from the back of an unknown camel: “In Pialma

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the water has dried up.” Well, we shall go somehow. At eight o’clock, in the darkness,

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under a dull moon, we enter Pialma. Here, awaiting us is the Swedish missionary,

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Nystrom (in Chinese, Liseti). According to his tales, he had many such cases as ours

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with the Chinese officials. The same hypocritical instability and insolent changing of

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decisions.

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**January 30, 1926**

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The fog descends. Around us is the bluish-white fog and the circular plateau of the

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sands. Sometimes the sands assume a sculptural character or resemble the shell of a

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pearl. But still today we are going along a very flat plateau with rare low

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*burkhans,* thin abrupt little bushes. Half-covered, lies the skeleton of a

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donkey. Here, half-ruined towers—*potais*—stick out. Each one of them ten

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*li* apart. One can easily cross a *potai* in forty minutes. The waves of

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the sand merge into an even line on the horizon. What could disturb the monotony of this

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plateau?

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In the desert of Khotan, a rumor reached us about the well-known traveler, Kosloff. They

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say that when Kosloff was in Karashahr, there was a “horrible dragon” living there, but

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the courageous Russian *bogatyr* conquered the dangerous dragon, conjured him,

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and sealed him in a glass jar. By this act the whole district was saved. They speak of

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the buried cities and they point with their hands toward Takla-Makan. A sort of

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reverence and superstitious fear resound as they pronounce the name of the great desert.

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In this direction are spread two narrow files of caravans. They go from Pialma for fuel.

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And here is nothing else. And no sounds. And no colors. And the pearly dust winds into a

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blue curtain. Like ancient catafalques the *mafas* proceed rhythmically and the

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purple wheels slowly turn. The red cloak of the Chinese officer shows flame-colored. As

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protection from the wind he has donned the most amazing yellow cape with the longest red

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cloak. Whence this invention? In it are buried some thousands of years.

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To the left the file of a caravan departs. Where to? This is the direction straight to

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Tibet, to Chang-thang. Yes, so it is, they go to the Tibetan lakes for salt. And here is

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another memorable meeting! From afar, is silhouetted a small man. He walks boldly. His

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gait is not that of a Sart; and a Chinese does not go solitary through the desert. A cap

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with ear-laps. A gray cloak. Yes, it is a Ladaki. They will go anywhere, all alone in

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the desert. We meet. He shows all his teeth, and they start to gleam, and he stretches

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out his hand. “Djuli, Djuli,” he greets. And he is attracted toward us. We find mutual

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acquaintances. We tell him whither each one went. One to Chang-thang; another through

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Kokyar; another was freezing in Sanju. And what is it that brings us so close to the

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Ladakis? Wherefore this common tongue? Wherefrom, this united valiant step? Wherefrom

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the courage of lonely marches? We wanted to keep this passing friend with us.

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**January 31, 1926**

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After the wind and fog the vivid morning glows radiantly. We go as far as Chuda; the

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people ask us to defer the pass to Guma for two days. We shall do this. The Chinese

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department of the caravan disintegrated first. On the fourth day Ts’ai Han Chen already

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had the appearance of a corpse. Tang-ke-chang collapsed and even remained somewhere on

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the road. Sung lost his gloves and became irritated. The Chinese soldier lost his horse.

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Altogether it was again apparent to us, that, for a march, the Chinese are absolutely

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unfit. Ts’ai Han Chen excellently mounted butterflies. Chang was carefully preoccupied

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beside his bed because a proper Chinese bed has to look like a mountain. Sung boldly

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attacked the Sarts. The soldiers and officers in caps resembled anything except

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warriors. And the guns with their muzzles hermetically stuffed-up and with the triggers

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bound up are transformed from an active apparatus into a symbol. It is true there are no

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robbers here, but in any case this entire troop would run at sight of the first

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organized column.

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Again we find the bluish-white spots of snow. From the north side of each

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*barkhan* is hidden some such light, fragrant spot. Assuredly the snow gives to

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the ground an especial fragrance. One cannot believe that today is the last day of

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January—it is spring. The Turkis are working better today, and for this they receive a

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sheep. Poor ones—they appreciate every token. Apparently the proprietor of the caravan

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is pressing them. And what kind of a “ladder of octopi” is this? Gegen is again angry at

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the Chinese.

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It is pleasant to come to the encampment before dark. Yes, yes, verily, it is spring. I

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have been painting.

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**February 1, 1926**

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Guma Bazaar. We marched through some fantastic sand formations. At times it seemed as

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though these were remains of stupas or towers. There is more snow. The white slopes give

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the impression of shores and between them it seems as though there were a sea. So

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convincing is the impression of the sea that one has to remind one’s self that in the

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desert there are no such water surfaces.

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Again a dusty garden is “prepared” for us; again beks and soldiers. We had hardly

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succeeded in spreading our tents before the Amban came. Our impression of him is

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better than that of the one in Khotan. The Amban knows about our Khotan troubles. He

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is indignant at the Khotan officials. He wonders how one can prohibit a painter from

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working

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and confirms the fact that the road to Tun-huang through the desert is very difficult.

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And for the

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“T’ai-T’ai”

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it would be impossible to go on such a road for two months. The conversation turns to

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childish themes. In Guma it is very hot in summer; it is hotter than in Kansu. In

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Urumchi it is now very cold; it is impossible to sit outdoors as we do here. In Guma the

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horses are not good but in Kashgar there are tall horses and the best pacing horses are

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in Karashahr. All this we also knew without him. With the Amban is his nine-year-old

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son. Afterward they put father and son into a vividly-colored two-wheeled conveyance—

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*mafa*

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—and all go away. And George has again to go on horseback to pay his return visit. There

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is a crowd at the gates. Above the clay walls a mass of heads in woolly caps peer out.

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The soldiers are noisily whipping the uninvited spectators, tomorrow we shall stop in

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Selyak instead of Cholak. In Cholak all the water has dried up.

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The evening ends with Chinese dances. A procession with paper lanterns arrives. Before

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the gates of the garden, a close circle is formed and they begin to dance. First, an old

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man, a young woman and a camel. The young woman runs away from the old man; he catches

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her and the camel decoratively shakes his woolly neck.

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Then the dance of the ship accompanied by a song. In a red paper boat swings “the

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beauty,” and the boatman, in a role like Charon, is rowing at the bow of the boat.

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Afterwards dragons and horsemen on paper horses. They sing: “As in the heaven are being

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born the stars, so from the earth, are emerging the waters.” It is not subtle but there

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is nothing common or insolent about it. Voices of grown-ups mingle with clear young

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voices. The darkness of the night is filled with the movements of a simple and not

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unruly crowd.

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**February 2, 1926**

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A wintry white desert. The torrents are frozen.

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A flat plain abruptly commences after Guma Bazaar. On the horizon are low snowy hills.

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On account of the water we had to stop in Selyak at one o’clock in the afternoon. We

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have not yet had such short crossings as these. Selyak is a simple clay serai for

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caravans, with a few gnarled trees amidst the silent desert.

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A gray sky. An eastern wind. Some camels, half a dozen dogs and the frightened children

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of the proprietor. Nothing else. And here strange information reaches us about Khotan.

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Karken Bey—alias Moldavak—who looked so remarkably like a European, proclaimed himself a

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Persian citizen, but proved to be a director of the Ottoman bank and a Catholic. This

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is, verily, a strange combination. In his workshop they are imitating carpets, following

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the ones found in the editions of the British Museum. With what firm in London or Paris

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is he connected? And in what antique shops does one encounter his imitations?

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At the bazaar in Guma the women lifted back their veils from their faces in order to see

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us better. The veil, thrown back, is put together like a

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*kokoshnik*

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(Slavonic headgear). Probably the form of some

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*kokoshniks*

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developed from the raised veil. The bek in Guma is an absolute “Sadko” and he does not

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even have to use make-up. There are characters ready-made for all the operas of

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Rimsky-Korsakoff.

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In the road the soldiers are telling our T’sai Han Chen the reason why their horses are

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so poor. “The officials bill the government twenty-five or thirty

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*scars,*

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but they themselves pay fifteen or ten.” They all are speaking about the murder of the

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Kashgar Titai by the Taotai of Khotan. Somehow the murderer hastened to put an end to

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the arrested one, without the trial of the Governor-General. Everywhere are mercenary

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motives of some kind.

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We had to leave Chang in Guma. He collapsed completely—an example of the destructive

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effect of opium. As soon as the smoker, from out his smoky den, comes into vigorous

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conditions of nature, he falls apart like a card house.

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The water in Selyak is like weak coffee. The tea turns out to be ugly looking and

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unsavory. Again we are setting up the tents. Not far off is a lonely tomb with two

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animal tails on the bent stakes. I have been painting.

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We are reading Vladimirtzeff’s description of the life of Jenghis Khan. A fine, vital

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savant is Vladimirtzeff. Recently he has published several books and all of such virile

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content! And so needed for the time! It is a pity that Rudnief is silent. One ought to

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translate the description of the life of Jenghis Khan for America. This enterprising

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fundamental spirit will be valued there.

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**February 3, 1926**

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During the night the caravans pass by—the bells of the camels ring out as a complete

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orchestra. Finally one caravan walks against our tent and almost crushes it. From

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morning on there is a wind. The desert is completely white. The winter has started and

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through the entire long crossing we go as in the far north. We pass an old

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*langar* with the ruins of towers. The low trees stand out in silhouette and we

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can see Ak-kem—a small village with a few little huts. Our caravan is very much delayed

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and we sit and wait once more.

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Again endless tales about the cowardice of the Chinese colonel T’ung-ling); about the

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treachery of Taotai; about the stupidity of the Amban. Never and nowhere before have we

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heard such unanimous condemnation of the officials. It is even boring to set it down; it

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cannot continue like this; new China will have completely to change the character of its

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officials. Sung fell twice from the horse. The Chinese department of the caravan is

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completely without luck. E.I. has been trotting on her horse from eight to four. This is

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astonishing. In some former time she must have been a rider.

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From somewhere they are bringing very beautiful feltings, as coverings for the floor. In

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Khotan we saw none like these. A complicated mosaic design. Better than the carpets.

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Truly, koshmas and chintzes are the best of the local industries. The designs of the

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chintzes are the same as in Russia in the seventeenth century or earlier. I have been

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painting.

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**February 4, 1926**

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From Ak-kem to Karghalik is a short but a cold crossing along the snowy desert. They say

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that in a day the snow will again disappear. Somehow the strip from Selyak to Karghalik

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is always exceptionally snowy. Maybe it is the influence of some range of

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mountains—other reasons are not apparent. The other peculiarity of the local places is

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that silver and even gold become absolutely black; probably the consistency of the soil

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contributes to this. Gradually along the extended outskirts we enter the Karghalik

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Bazaar. Alas! By its severe smell it recalls ill-smelling Srinagar. We ask why it is so

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dirty here, worse than in Guma. The customary reply: “Amban pu hao.” That means a “mean

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Amban.”

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We receive quarters in the very bazaar itself amidst unbelievable dirt. We had to resign

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ourselves to our operetta escort, the beks, and look for a garden outside the city. We

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found a solitary house with a garden, Tomorrow, the gloomy possessions of the Khotan

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Taotai end. Will it be better? One thing this criminal could not spoil: he could not

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contaminate the air of the desert. A wonderful prelude to spring. The air is brisk.

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The day ends again with dances. The dragon and the boat are seen again. But best of all

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is the dance on stilts. The natural artists reveal themselves. The same Russian dance

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concerning a young man’s courtship of a maiden is accompanied by strings resembling the

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balalaika. Diaghileff and Bolm could find suggestions for their compositions. And the

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servants in red with paper lanterns are not bad. This little fragment of creation for a

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minute lit up the deadness of the desert.

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Here are less goiters. Give to this people at least a small window of light and the

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vehement fire of the hearts will flare up.

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**February 5, 1926**

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Karghalik said farewell poorly. The beks, stationed with us, appeared to be idiots. We

347

could not get any horses; finally one bek appeared on a wild colt which kicked

348

Olla—the horse of E.I. The blow fell just on the leg of E.I. But happily it was

349

softened by the Gilgit soft boots.

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And, truly, why should they force upon us these beks and soldiers? Besides discomfort

352

and expense they do not contribute anything. Yesterday a Chinese came to be hired as a

353

servant. As it happened, he remained in Karghalik after the murder of the Amban by the

354

soldiers—many murders. We ask our Tsung why even the beks in Karghalik are bad. The

355

stereotyped answer: “Amban is mean.” (They pronounce it here not Amban but Ambal.)

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The snow stopped at once beyond Karghalik. Apparently the snowy expanse ended; but then

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the white salt marshes started.

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We passed two bazaars. We passed wretched mosques and cemeteries and we entered the

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long Posgam bazaar. We do not stay in the tents but in the house of the elder, a big

364

house with dark little rooms. Again many-colored feltings are on the floor; the table

365

and armchairs are even upholstered with leather. Of course this house was pointed out

366

to us by an incidental Punjabian from the bazaar because all the beks only hindered us

367

from moving. When will these hopelessly monotonous habitations end, deprived of color

368

and deteriorating in filth and wilderness? We have just passed a forge. Of course it

369

would be wonderful for the details of a setting of the Nieblungen, but as an

370

agricultural instrument it cannot be of any worth. In the little holes are half-naked

371

men and children blowing into toy-like bellows. Take away the excitement of the

372

caravan and everything will sink into a complete paralysis.

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**February 6, 1926**

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Almost the entire crossing to Yarkand is amidst the peaceful borders of oases. For a

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moment the rumbling surface of Yarkand darya glimmered. For a moment the colorful

382

crossing on rafts amidst the icy shores flashed out, amidst the gathering of horses,

383

camels, mules and *mafas;* and afterward the *mazars* and clay huts. And

384

the heavy-topped trunks of the willows beside the road. Thus up to Yarkand itself, up to

385

the clay walls. Again a house is prepared for us, in the bazaar itself; but there

386

appears a deliverer in the shape of a Ladaki Aksakal. They lead us out of town and in a

387

quiet garden we find a white house with quarters for our men, with red carpets and, most

388

important, with the Lhasa language of the Aksakal himself. From Posgam our farewell was

389

the salutation of the Punjabi—“Urus Kharosh.” And here is the familiar Tibetan language.

390

We visit the Swedish missionaries. We cure our old man, the Chinese; we listen again to

391

different tales of the local customs; how Chinese officials are driving the population

392

toward complete ruin, after which they easily govern the pauperized pariahs. A letter

393

came from the English Consul. He invites us to stop with him. The local Asiatic bank

394

also offers three rooms in Kashgar.

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**February 7, 1926**

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A day in Yarkand. Our people are eating mutton. Silence. A strange thing; absolutely all

401

beg to continue with us. Even the Chinese soldiers of the escort say they would joyfully

402

go further with us. A Chinese captain entered our service as a sweeper; also an officer,

403

an Armenian, the major-domo of the former Amban; they all beg us; so that until we reach

404

Urumchi we shall go in a strange international combination. We paid a visit to the local

405

Amban. He makes a better impression than the Khotan “rulers.”

406

407

When our Ts’ai Han Chen began to relate the circumstances of our Khotan captivity, the

408

Amban became sincerely indignant. But the most remarkable thing is that, according to

409

the words of the Amban, letters from Peking about our passage were received everywhere

410

with requests to help us along. The Amban is indignant. How did the Khotan people dare

411

to disregard the order from Peking?

412

413

Again we pass through bazaars as in Khotan. A slight variation. On the doorways of the

414

*yamen,* instead of a catlike dragon, there are pictures of a series of warriors

415

with swords. At three o’clock the soldiers and the beks come to us and, preceded by a

416

red umbrella, arrives the Amban himself. Then follows a peaceful tea-party. The Amban

417

apologizes that he could not arrange a good lunch because of our hasty departure. After

418

many agreeable compliments, we part. A Chinese doctor comes for Ts’ai Han Chen. The

419

sentries stand in black turbans.

420

421

Chinese theater follows. They are trying out the horses. A peaceful medieval nonsense as

422

in the paintings of Vinckboons.

423

424

From somewhere rumors creep into Yarkand about some events in China; about the movements

425

of Feng, about the closing of banks in Peking; about the actions of the old dynasty! But

426

no one knows anything and one cannot understand a thing.

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**February 8, 1926**

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Buddha was opposed to prisons. He demanded labor and intensive work. In Darjeeling not

433

long ago there was an interesting case. In a crowd an old lama was arrested. He did not

434

try to vindicate himself and was put into prison. Then came the time to liberate him but

435

the prisoner would not come out. He said that never and nowhere did he have such a quiet

436

place, where there was no noise, where they fed one and did not disturb his meditation.

437

With difficulty they persuaded the old man to leave the prison.

438

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The lama says: “Do not beat people but let them justly work out their penalty.” This

440

remark is provoked on seeing that the beks are striking people and are planting furrows

441

of hatred, protests and humiliation.

442

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At the time of our departure we do not escape a fray. Yarkand itself makes a much better

444

impression than Khotan; it is bigger in size and more varied in its trade; and even the

445

clay towers and walls give a certain decorative impression. And there, beyond the tops

446

of the trees, appear the mountains—the ridge of Kashgar, which does not leave our left

447

the whole way. And everything becomes beautified; and tiny ice-covered lakes and blue

448

rivers and brown hillocks appear against a blue background of rocky mountains. We love

449

the mountains so much! Our own planet would be very mountainous!

450

451

Again trouble with the Chinese. It appeared that Ts’ai Han Chen has started to smoke

452

opium and has begun to demoralize the rest of the caravan. We shall have to use severe

453

measures. We are standing behind the boundary of a little village, Kokrabat. It will be

454

announced that everyone who smokes opium will be discharged immediately.

455

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**February 9, 1926**

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Again the *mazars,* the graves with banners. Little mosques for the

461

*Namaz.* How much more touching is the *Namaz* in the desert on a little

462

rug before the face of heaven, than the *Namaz* before a barren clay wall. Very

463

humble, these by-way clay mosques, with crooked walls and toy-like turrets. Where did

464

the creativeness of this country disappear to? For the whole time we have seen only one

465

filigree earring, not bad, and a couple of silver buttons. In the sun, women on donkeys

466

with bright green and scarlet *chekmens,* are gracefully riding by. It seems as

467

though there are fewer goiters here than in Khotan. It is an interesting problem to

468

investigate the cause of that monstrous growth of the thyroid gland. Aside from the

469

quality of the water there must be other reasons.

470

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A man rides past us with a falcon in his hands. The falcon hunt is still the favorite

472

sport here. We are followed by flocks of meddling crows and ravens. We remember how in

473

Mongolia you sometimes have to shoot them to rid yourself of the innumerable flocks of

474

crows that attack the horses. We are going along the Kara-kum sands—meaning the black

475

sands. A layer of chipped stones and pebbles gives a grayish pearly surface to the

476

desert. At the left the masses of mountains continue. It is strange to think that beyond

477

these mountains is already Russian Turkestan, and that these ranges end in the heights

478

of Pamir. It is the first day, after three months, when the desert is really beautiful,

479

colorful and varied. And the blue sky adorns itself with an especially subtle design of

480

feathery white cloudlets. Upon the crests of the mountains the snow glitters. The pink

481

foothills disappear into a blue mist out of which emerges the outline of the ridges. A

482

bright day.

483

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The men are anticipating the visit to Kashgar. Everything that is good in Kashgar is

485

called foreign. The good houses are foreign. The good boots are foreign. The good horses

486

are foreign. The good carts are foreign. We are passing two or three abandoned

487

*langars—*inns. And in clouds of darkening dust we enter Kizil where we will

488

camp. The crossing is considered a long one but we already have arrived at two-thirty.

489

Kizil is a strange, half-abandoned place with silent clay squares of huts. A big old

490

Moslem cemetery. From afar it looks like a whole big city of red clay. The holes of the

491

old graves are black. The people complain about Ts’ai Han Chen. The old man smoked opium

492

the whole night. We decided to let him go as soon as possible. We cannot retain in the

493

caravan such an unpleasant example; Sung holds out better than the rest of the Chinese.

494

He does not smoke and shows resourcefulness. We asked him why the little finger on his

495

left hand was amputated. It appears he was a terrible gambler who lost everything,

496

became poor, and in order to pay his debts, he himself cut off his little finger, and

497

thus we have one gambler, one officer of the murdered Amban, one from the caravan of the

498

murdered American, Langdon; one a confirmed smoker of opium—quite a variety.

499

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Our Ladaki, Ramsana, adorned himself to such an extent that he even pinned to his chest

501

two buckles from a garter. But the greatest desire of Ramsana is to carry a gun, and

502

ride a good horse. He is eighteen years old and a useful man can be made out of him. His

503

father is a Moslem and his mother a Buddhist. By some kind of marks the lamas recognized

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in him the reincarnated dead abbot of the monastery, but his father, a confirmed Moslem,

505

interfered with his monastic career.

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**February 10, 1926**

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Mist; the north wind and dense clouds of mist. For long we journeyed through sandy

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corridors and deep creeks. For a long time we have not seen such an amount of

513

all-pervading sand. Then gray salt marshes appeared and low hillocks of a bluish-brown

514

tone. It became more beautiful, and when we approached Kingul darya with high shores,

515

with a frozen high hanging bridge, with dams and with a cluster of houses and walls, it

516

became quite lovely. Such landscapes one finds on old Chinese drawings. We entered into

517

the long bazaar of Yangi Hissar. A house was prepared in the bazaar and as usual it was

518

not good. We stopped in the Swedish Mission. The conversation was about Stockholm, about

519

the curing of goiter with iodine and the movement of Feng toward Sinkiang.

520

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They say that behind the grave of Mohammed there is an empty grave prepared for Jesus,

522

in the time of his second coming. In Ispahan, in Persia, they keep a saddled white horse

523

ready for the coming of the Messiah. Everyone in his own way.

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Just now the Hindu merchants came to give us their “salaam” and to greet us upon our

526

arrival. They show us photographs of the crucified Titai and of his murdered son. They

527

recount the medieval details of this murder, without trial. In general the stories of

528

Khotan coincide except for the details of the beheading. Here they say that the

529

crucified ruler remained on the cross for two days, and that then his body was thrown

530

out somewhere. And now the *mazar* (the grave) built by the ruler stands empty.

531

In the papers little was described of this tragedy of crucifixion. Here continue

532

crucifixions and treachery, the sale of people and generous remuneration for murderers.

533

The hastening of evolution is necessary.

534

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They say that near Kashgar are the ruins of a Buddhist temple. So it must be, because in

536

these regions Buddhism existed; but it is interesting that we did not happen to hear

537

previously about these ruins. That means that in Kashgar there are mosques and the

538

*mazar* of Miriam and the ruins of Buddhism!

539

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The evening is spent with the Swedish folk. A quiet supper. We hear tales about the

541

richness of this country where not more than three per cent of the area is cultivated.

542

In the near-by mountains, iron, copper, silver and coal are found. The murdered Titai

543

intended to start certain developments, but now these possibilities have again been

544

sunken into darkness.

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**February 11, 1926**

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We bid farewell to the hospitable family of Anderson. The seven-month-old Sven stared

551

with his blue eyes at E.I., caught her finger tightly and did not want to let her go. We

552

spoke about the fertility of the district where, besides varied vegetables, many

553

curative herbs: ricinus, licorice, digitalis and others, are growing wild. One can

554

imagine how the plain would develop under the tractors of Ford. They speak about the

555

absence of forests in these localities; but two days’ march away (and the crossings are

556

short) there is a wonderful store of coal. We take with us a piece of this product which

557

does not fall below the best samples. And may it not be that here in the neighborhood

558

there is oil? Or that there is radium in the mountains? At that, how easy it is to plant

559

whole spaces with trees. While excavating, great stumps have often been found in these

560

places as well as the trunks of former forests. It is only necessary to apply the least

561

diligence and resourcefulness and the district will become unrecognizable. There is

562

plenty of water during the summer; one has only to collect it in reservoirs. Now in

563

February the days are just like spring. Only December and January are cold. The cold air

564

of the night is of a refreshing nature. If the Chinese would only not fear everything

565

new and if their officials were chosen according to merit and not according to their

566

capacity for robbing! Otherwise, whence this incomprehensibly speedy enrichment of the

567

Ambans and Taotais? By such means every manifestation of assiduity is only for the ends

568

of the most speedy enrichment of the officials, immersed in opium and gambling. We

569

stopped in Yaberchat, a small place four hours from Kashgar. We could easily have made

570

the route to Kashgar in one day, but on account of the pack horses we had to stay in the

571

outskirts, among heavy-topped willows and clay walls.

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**February 12, 1926**

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Mist, low brush, naked willows and a bumpy road, with crossings over ice-covered

578

streams. First we pass the new city of Kashgar. The walls are more imposing than the

579

Yarkand walls. There is more verve and motion in the bazaar. Prisoners in chains are

580

begging alms for their food. Between the new and the old city is a distance of about two

581

*p’o-t’ai.* Toward us ride two “vividly red Chaprassi” from the English Consul.

582

The Consul awaits us for breakfast while the house of the local bank is being made

583

ready. The British Consul and his wife inquire sympathetically about the affairs at

584

Khotan. In the bank they speak “about the character” of the Chinese administration. It

585

seems that the Khotan Taotai is known in the whole province and nobody is astonished at

586

his action. The caravan arrives. The things are brought in.

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**February 13, 1926**

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The Chinese New Year! At four o’clock in the morning we are awakened by the noise of

593

firecrackers and rockets. Behind the wall is a pillar of flame and shots are heard. We

594

thought it was a fire.

595

596

Major Gillan, the British Consul, and his wife came. It appears that they are both

597

Scotch. Among the Scotch we long ago found sympathetic people, and these belong to a

598

fine type of Scotch clans. The Ladaki Aksakal comes. He is a Moslem who lived for a long

599

time in Lhasa and Shigatse. The translator of the consulate comes. He complains of the

600

increase of smoking of opium and hemp hashish. The rich permit themselves the luxury of

601

using expensive opium, and the poor ones dope themselves with homemade hashish. The

602

possibility of earning a livelihood is very poor here. Formerly about thirty thousand

603

people went each year to other countries for their living.

604

605

And again endless tales about the enrichment of Chinese officials by pillage. When you

606

are seated in a peaceful Chinese restaurant in America, remember about the robbers—the

607

Taotais and Ambans—who are keeping the people in complete torpor. Let the sight-seeing

608

motors to Chinatown remind you how millions of people are perishing in the darkness of

609

ignorance.

610

611

The director of the branch of the local bank, A., comes. A new wave of information. Each

612

part of the province has its own money, which is accepted with reluctance in the

613

neighboring provinces. In Kashgar are *sars;* in Urumchi, *lans,* which

614

have the value of one-third of a *sar;* in Kuldja, they have their own

615

*lans,* which the population calls roubles. At that, half or a quarter of a

616

*lan* is obtained by tearing the bill into corresponding parts. As a result of

617

such operations the monetary symbols are turned into tatters, deprived of any

618

designation. But when it is necessary to give the symbol its former value, one pastes

619

under it some pieces of any kind of paper. One may receive *lans* of which

620

one-half consists of an advertisement of a sale of soap or something as unexpected.

621

622

We see the Swedish missionary, Palmberg. In spite of the medical activity of the Swedish

623

Missions, they are periodically subject to persecution on the part of the officials.

624

Recently they even had to temporarily discontinue the work, and yet they are the only

625

doctors in the whole large district. Not even at the garrison is there a doctor. The

626

local inhabitants tell us that nowhere in the world do people know what is occurring in

627

abandoned Chinese Turkestan, left as it is to the plunder of a handful of ignoramuses.

628

They beseech us: “Write and tell to the world about the deterioration of an entire

629

country into a savage state.” Again prisoners in chains are passing, begging alms. This

630

custom was common in the fifteenth century, but to see it in usage now astonishes one.

631

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**February 14, 1926**

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We are sitting in semi-inactivity because the Chinese New Year is being celebrated for

637

several days. I remember how the American Consul in Calcutta, dear Mr. Jenkins, figured

638

out all the days of the year which were not affected by the holidays of the different

639

local nationalities. There remained only fifty-two working days. And here they

640

celebrated the European New Year and now the Chinese. The various explanations hinder

641

greatly the calculations of the months. Moslem, Chinese, Tibetan—all these calculate

642

different dates.

643

644

A Sart comes and says that near Kucha the inhabitants are destroying the remains of the

645

Buddhist temples. . . . The reason is that many travelers and Chinese are interested in

646

these ruins and frescoes, and it is difficult for the people to accommodate all these

647

guests. They built a great fire within the ruins, and the frescoes were destroyed. One

648

may suspect also another cause—the ancient iconoclasm of the Moslems. Whether by this or

649

some other means, soon these small remnants of Tokhars and Uigurs will also disappear.

650

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**February 15, 1926**

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In the morning we visit the Taotai. The impression is one of good-nature. The

656

*yamen* has a more livable aspect. One does not see the tattered soldiers. There

657

is no crowd of beks. Mr. Tao, the manager of the foreign department, is also present. Of

658

course, our passports appear to be absolutely correct. The letters of recommendation are

659

found excellent. And they express astonishment at the actions of Khotan. They will

660

immediately send a telegram to the Governor-General about the return of our arms. During

661

the day we saw the Swedish missionary, Torquist, and many inhabitants of the local

662

colony. It is curious to notice that for a long time now, the Governor-General has

663

attempted to leave Urumchi with his pillaged goods. But the neighboring province does

664

not permit him to pass without the payment of a tribute of many millions. Thus, one of

665

his caravans, comprising several wagons with silver, has already been confiscated. Now

666

the “dignitary” is trying to transfer his capital to foreign banks. One also should note

667

that after the murder of the Titai and his son, in Kashgar, their families suffered

668

complete robbery. The earrings were ripped out of the ears of the son’s wife. They

669

brought a photo of the crucified Titai. Friends, look upon this brutality committed

670

without trial and without thought of responsibility! Incidentally, they say that the

671

Taotai from Aksu is already collecting soldiers to proceed to Khotan. The pillaged goods

672

do not lie in the same place for long.

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**February 16, 1926**

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The Taotai arrived. Boring conversations about the cult of ancestors, about astrology,

679

about the weather. He looked at the photographs of my paintings. He said that he had

680

already telegraphed to Urumchi about permission for us to proceed. These permissions for

681

each step recall the most brutal times and we are bored by it, to the last degree. Even

682

to complain about the rudeness of the officials, one needs permission. Passing through

683

the city we again observed the local types. These are very cruel faces. Many more

684

beggars and cripples than in Yarkand. We must exchange the remaining rupees. We are

685

advised to take some gold. The Kirghiz are bringing it from the mountains. Hindus and

686

Turki accept it gladly.

687

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688

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689

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690

**February 17, 1926**

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691

692

The day for the exchange of money. The selection of a *tarantas.* A new driver—a

693

Cossack refugee from Orenburg. An instructive scene in the bazaar. A

694

*mullah* with a whip is chasing the people to the mosque. The lashes of the whip

695

strike the backs, the shoulders, the faces. The enthusiasm for prayer is evoked with

696

difficulty and many are hurrying to hide themselves in the side-streets. They say that

697

*Medresse*—the schools at the mosques—are visited rarely. Even in the wilderness,

698

the people expect more refined and more profound forms of knowledge.

699

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700

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701

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702

**February 18, 1926**

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703

704

Not far from the village Artish, one can see, high in the rock, three windows. Of

705

course, these are the Buddhist caves, explored by LeCoq and Stein. From below one can

706

distinguish remnants of frescoes. No objects of especial note have been found there. The

707

people adorn these caves with a legend. The old king had a daughter. Death from a

708

scorpion’s sting was predicted for her. In order to save her the king constructed a

709

dwelling place for her in the rock, but her destiny was fulfilled. The princess wanted

710

to taste some grapes. She drew up a basket on a rope and in it a venomous scorpion was

711

hiding.

712

713

Fifteen miles eastward, in the middle of the cemetery, the tomb of Mary the mother of

714

Issa is pointed out. The details of the legend are slipping away. Why, just Mary in

715

Kashgar, nobody can tell. It is the same concerning Issa in Srinagar. Are there not some

716

traces of Nestorianism and Manicheism here?

717

718

Along the bazaar, Kadi, the judge, passes pompously, with a whip in his hand. He is

719

going to catch gamblers. Of course, the groups of gamblers quickly disperse and after

720

the passing of the “guard” they at once collect again. Like opium, gambling is

721

despoiling the population.

722

723

We enter a Chinese dwelling. Opposite the entrance is an altar with New Year’s offerings

724

and sweets. On the wall is a vividly colored picture of the “ruler” of the gods. Who is

725

it? It is the same Gessar; it is the same one who is awaited. Each in his own way. The

726

New Year is welcomed precisely with his image. Even in Kashgar which is almost Moslem,

727

is hidden the Far Eastern belief. There, also, we see Kuan Yin, the Mother of the World,

728

and Man-long-life (the synthesis of all ages). And one more image the “Ruler of Gods.”

729

This image is less intricate. There are only two figures—The “Ruler” and his guardian.

730

The “Ruler,” sitting at the table, is watching the flame of a red candle. In the

731

forehead of the “Ruler,” is a precious stone like a red star. The picture is of new and

732

simple work, but very decorative. We went into the yard of a small temple. The temple

733

itself is closed. The service is not performed. Opposite the entrance is a stage for the

734

Chinese theater.

735

736

The setting sun is flooding the banks of Tumen daria. Alongside a narrow ridge you go

737

toward the sandy slopes. Like a dead city, immovable and breathless, stand the clay

738

walls above these slopes. The trees are naked. One can see very far. This is the first

739

sight of what one may call a Central Asiatic city. And not under ill-smelling sheds of

740

the narrow bazaars; not by the faces of lepers; but in the golden rays of the sun and in

741

the immovability of the walls you realize that Kashgar is verily an old place.

742

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743

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745

**February 19, 1926**

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746

747

Many subterranean waters are in Kashgar. The flooding of the rivers and the rice fields

748

gives a special kind of fever somewhat like malaria. There are widely varying symptoms:

749

aching of joints; sleepiness, pain in the extremities.

750

751

It is not easy to receive money on checks from China. *Taels* were awaiting us

752

since November, but now it is already the end of February and the post office delays

753

handing over the money. The money may, of course, have been given out on percentage.

754

They tell us that one of the local ambans refused, for a long time, to transfer the

755

collected taxes to the Governor-General, because they were loaned out on percentage for

756

the enrichment of the Amban. They brought photographs of the victims “of justice”: rows

757

of people with chopped off fingers or soles of the feet with cut tendons. The majority

758

of them were unable or could not pay on time “to whom was necessary.” Here are also

759

photographs of the murdered Titai in his full “glory” with two ribbons crossed, with

760

stars and with widespread legs. Here are also photographs of the developments of

761

oil-wells, started by the Titai; group of the wives of Titai and other local officials.

762

Old letters came from America from October 30th through Peking. It took three months and

763

a half to reach us this way.

764

765

Apparently to find horses here is still more difficult than in Yarkand. At Dr.

766

Yalovenko’s, we found all drugs necessary for us. His little hospital is better equipped

767

than the one of the Swedish Mission.

768

769

We drink tea at the Gillans’; we go with them to inspect a stupa. Near the river the

770

road starts to become muddy. We cross a narrow bridge and ascend amidst the fantastic

771

sand formations created by water and earthquake.

772

773

Of course, here was the most ancient part of Kashgar; here may be found Buddhist traces.

774

The stupa itself has become a formless mass and only the remnants of the bricks lying at

775

the bottom, reveal the construction. Its size is great; not smaller than the great stupa

776

in Sarnath. In reality there remains only the base, and the whole top cupola has

777

disappeared. It is difficult among sand slopes to distinguish ruins. How many of such

778

masked ruins are buried underneath the currents of rivers and under the sloping Kurgans,

779

under the typical Asiatic cover. . . .

780

781

It becomes cold toward evening. And, purple-silhouetted, stands Kashgar with a Chinese

782

temple on the wall of the city. The silhouette is not devoid of calmness and grandeur

783

but this is, as it were, a false grandeur, because the mass of the silhouette is

784

transformed into the fragility of clay and sand buildings. Late in the evening, George

785

Chu, the Chinese secretary of the British Consul, arrives with the good news that a

786

telegram from the Tu-t’u of Urumchi has come, and that we are permitted to leave. But in

787

spite of the request of the Kashgar Taotai and the British Consul, our two guns and

788

three revolvers are left sealed and the permission to paint is not even mentioned,

789

although the Consul and Taotai distinctly asked about it in the telegrams. Mr. George

790

Chu smilingly says: “I learned English from an American teacher in Peking and I have

791

been glad to help and to bring a good message to an American Expedition.”

792

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793

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794

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795

**February 20, 1926**

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796

797

We prepare the caravan in a hurry, in order to leave more quickly before the beginning

798

of the spring thaw and before the flooding of the river. The journey to Urumchi is a

799

good one thousand eight hundred miles. It is difficult to get horses. All the best

800

horses are sent to Fergan where there is a big demand for horses from Russia.

801

802

We have to discharge Ts’ai Han Chen; he became completely mad yesterday and beat the

803

Ladaki Musu; he is a victim to opium smoking. We go to express our gratitude to Mr.

804

Gillan for his help in sending telegrams. I tell him how agreeable it is to find such

805

cultural regard for the tasks of our Expedition. I regret that in spite of his

806

representation neither the arms nor the permission to sketch have been given. I ask him

807

to give us the text of the telegrams that he sent, for inclusion in our diary. Then some

808

talk about the exchange of rupees which rose in value to the *sars:* There are

809

rumors about the exchange of the current *sars* for a new currency. Nobody knows

810

anything. Just as the missionary Torquist says: “The Chinese are born Confucians. They

811

live as Taoists and die Buddhists.” We should like to see real Chinese. So much is being

812

spoken about the intensive work in Canton. Is it possible that there they do not know

813

about the dark life of Chinese Turkestan? Is it possible that they do not know how one

814

robber usurps the place of another robber and crucifies him—not for the people’s

815

welfare, not for justice, but for personal motives and personal enrichment? And the

816

helpers of the “power”—the rich beks—are treading with whips on the bent backs of the

817

poor.

818

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819

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820

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821

**February 21, 1926**

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822

823

It is impossible to find horses. All the good horses have been dispatched to Andijan to

824

transport goods from abroad. Now they are demanding one *sar* a day for horses.

825

The price is unprecedented. We will have to take *arbas,* and this means that to

826

Urumchi we will have to go fifty-five days instead of forty. It is one thousand eight

827

hundred miles. We must hurry because the thaw will soon begin. Outside the city, near

828

the horse-market, is an interesting *mazar,* Gissarlik—a *mazar* which is

829

said to belong to some Mongolian count. There is a belief that if one throws a piece of

830

clay at the cupola of a *mazar,* one’s moles fall off.

831

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832

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833

834

**February 22, 1926**

835

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836

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837

838

**February 23, 1926**

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839

840

It is not easy to receive money through the Chinese post office. Since November, the

841

post office has not been able to collect one thousand six hundred Mexican dollars. It is

842

really ridiculous when one knows that the local general, by commission of the

843

Governor-General is transferring ten thousand pounds of “personal savings” through here.

844

845

We went to the Taotai to talk about our arms and the permission to sketch. The Taotai

846

came to a resolution, “Try to paint and if the police prohibit it, then stop.” Our arms

847

became rusted from dampness. When we pointed it out, we were told by the interpreter of

848

the Consulate, “Do not make too much fuss about it.” Again we felt ourselves in a

849

country not of justice, but in a country of personal license. We were also told that if

850

Tu T’u (the Governor-General) will *find us worthy* then he will permit us our

851

arms and the possibility of work. Colossal indifference is needed to accept seriously

852

all these sentences. It is interesting to know by what means and with what apparatus the

853

Governor-General will investigate our “worthiness,” for the work and for the arms. . . .

854

But the “worthiness” of similar officials is evident to us without any special

855

apparatus. Whence come these depths of ignorance? To cap the climax it was stipulated

856

that we should not remove from the case containing the arms, any more than were

857

permitted. That means, we should not take out the revolvers. As usual, the visit ended

858

with assurances that they had helped us very much. Such hypocrisy!

859

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860

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861

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862

**February 24, 1926**

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863

864

The tales about the movements of the Chinese army of Sinkiang are interesting. A cannon

865

is drawn by two horses. On each one of them sits a soldier. On the muzzle of the cannon

866

also sits a warrior. When the horses stop, they add one more nag from a village. “An

867

army” which went forth twenty thousand strong, at an expense of six million

868

*sars,* reached the battleground about two thousand in number. They count the

869

size of the army by the number of caps. Therefore, if there are not enough “warriors” in

870

the carts, they put out caps on sticks. The calculation of cavalry is by men and horses,

871

or doubly. Nowhere is this forgotten province written about as it actually is.

872

Unknowingly some of the travelers don a dress suit, when they visit the Taotai, but it

873

is time to tell what really exists. It is time to speak simply, in the name of human

874

dignity. One may consider “seriously” the surviving customs of the inhabitants of the

875

Solomon Islands, but a kingdom with four hundred million people cannot be looked upon in

876

our times from the point of view of ethnographical curiosities. One ought in every way

877

to help the true workers of China to bring the country out of its tragi-comical

878

situation. We do not know what and how will be our further path, but the observations of

879

the unembellished life of Sinkiang appall us. Sinkiang was conquered in its time by

880

Mongols, Arabs, Chinese, Tibetans. The backs of the Sarts endured everything and they

881

brought their *salaams.*

882

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883

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884

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885

**February 25, 1926**

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886

887

If you have a Chinese postal money-order, it does not mean that as yet you have the

888

money. China cannot even redeem a check for one thousand six hundred Mexican dollars.

889

Whereas the local bank through Tashkent pays you immediately. Friends do not use the

890

Chinese mail. The letters are opened, many things do not reach you, and money is not

891

delivered to you. Again, one has to transport one’s consciousness to the Solomon Islands

892

and then one can understand better the actions of the Sinkiang company.

893

894

And here again the British Consul and his secretary, Chu, must take steps for us. Thanks

895

to their personal influence, as a special favor, we finally receive that which is one’s

896

common right. We express to Mr. Chu our hope that we will meet him in the Washington or

897

Paris Embassies. We exchange greetings with Major and Mrs. Gillan. Truly, they have

898

helped us to leave Khotan. We ask each other where we shall meet again.

899

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900

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901

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902

**February 26, 1926**

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903

904

We left. In the morning the Consul with his wife came to say good-by; the Secretary of

905

the Consulate, Chu, the Director of the Bank, Anokhin; Dr. Yalovenko; the family of

906

Krijhoffs. We said good-by. We sat for a while. Where shall we meet again? We pass

907

through the Kashgar bazaars. We go through the sandy gray road. At the left, the Kashgar

908

River glows blue; pools, rice fields, fever-beds. At the right are villages, and muddy

909

lakes. A milky spring mist is overhanging. The crossing is not long. Toward three

910

o’clock we stopped in a small village, Yamdom.

911

912

We have parted with Ts’ai Han Chen. He smoked opium and led women away from the bazaars

913

and beat the servants. I remember his two stories. The horse under him was frightened

914

and he fell down. For that he broke the horse’s leg with a stone. Another story. An

915

eagle came down and scratched his hand. Here the vengeance was subtle; a piece of meat

916

stuffed with gunpowder was put out on a long wick. The eagle seized the meat and

917

exploded.

918

919

The man who goes ahead as the scout is called *Dorogha* here.

920

921

Toward evening it gets cold. There is no snow. The mountains are not seen.

922

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923

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924

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925

**February 27, 1926**

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926

927

Salt marshes, bushes, willows, small villages. A short crossing to Faizabad. By

928

half-past one, we are already at the site. Nevertheless, in the book of routes, the way

929

from Kashgar to Faizabad is divided into three days. Even at a slow walking pace one can

930

reach it sooner. How thoroughly all the books with information about the “facts” must be

931

inspected. Too many untrue “facts” are lying on the shelves of libraries and there is

932

too much reverence attached to the printed word, without any revaluation.

933

934

Anew, anew, anew—through new consciousness and new containment.

935

936

And some people respect money as such! Just now wooden chips were brought to us with

937

inscribed signs, and the people assure us that this is real money: And the best money,

938

because it is issued by the gamblers. This authority apparently stands in high esteem.

939

Everywhere in the bazaars are groups of men actively occupied in gambling. I remember

940

hearing in some bank a furious exclamation: “I do not pay you with wooden chips.”

941

According to the local customs this remark was not exaggerated. The chip is brown,

942

three-and-a-half inches long, and on it, inscribed by hand, are Chinese signs. People

943

love this money because it does not tear. The redemption of these signs is very simple

944

here. After the sign is worn out the government refuses to redeem it at the treasury,

945

and the last owner of such a symbol liquidated the State debt. We investigated the sites

946

of our further encampments and we found that these are not correctly given in the book

947

of routes. We sometimes have to combine two stretches, otherwise we will not reach

948

Urumchi even in fifty days. They sent us two soldiers as escorts—true bandits. We had to

949

send them back.

950

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951

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952

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953

**February 28, 1926**

954

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955

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956

The whole night, till four o’clock, under the full green moon, they were singing all

957

around in the different *kishlaks* probably in honor of the month of Barat. They

958

sang wildly, but mellowed by distance, the notes sometimes resounded beautifully. The

959

singing was not by Sarts, but by Torguts. How strange! How did Torguts come to Moslem

960

Faizabad? Of course these are prisoners of former wars. Until now, they have retained

961

their customs of singing their resonant songs under the full moon. Analyzing the

962

nationalities, you can sometimes distinguish them by the remnants of their garments,

963

sometimes by the language and sometimes by the ancient sacred chants. During the nights

964

the melodies of their native land ring out. And somehow the heart readily responds to

965

this call. It is instructive to follow the combinations of peoples covered by the sands

966

of the deserts.

967

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968

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969

We rose early, at five o’clock, because the road is long—fifteen *p’o-t’ai.* It

970

means a hundred and fifty Chinese *lee,* which means about sixty miles. First,

971

salt marshes, greenish-gray; then dead sand, *barkhans.* The dust is opaque; the

972

thin brush has been uprooted for fuel and because of this the entire desert is being

973

completely devastated, while two stops away from Kashgar are wonderful coal and oil

974

deposits. People themselves through their ignorance deplete their soil. Near the small

975

rivers ice is still lying; and under the sun, it is already burning hot and it is

976

difficult to move in furs. The site of the encampment is called Kara julgun, a small

977

gray village. The caravan is late. We drink tea out of the local *kungan.* There

978

is not enough black paint to depict this teapot. The sketches are multiplying.

979

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980

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981

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982

**March 1, 1926**

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983

984

It seems to be the most desolate crossing. Almost the entire time we went along the

985

sites of old destroyed forests. All the *barkhans* are filled with gigantic old

986

stumps and roots. Apparently there was a big forest here but now people have carried

987

away the wood. The sands have scattered it and one proceeds as though along a gnarled

988

cemetery. The scanty brush cannot withstand the sand *burans.* Everything is

989

gray. Gray also are the pools and the spring floods which have begun. On account of

990

these floods we are making twelve *p’o-t’ai,* instead of eight. Ditches, stumps,

991

sand slopes; the biggest Chinese road is comparable to a small trail. During the day we

992

meet a few sparse caravans, but they, of course, cannot comprise the nerve of true

993

commerce. Everything is dead.

994

995

The gray village Urdaklik. On the flat roofs silent figures linger, though they cannot

996

see anything from their roof but the dusty horizon. And these people have no outlook or

997

hope. Occasional travelers pass by them. During the night the fire of a caravan will

998

suddenly flare up. And again the same oppressive silence. Geese and ducks are flying

999

toward the spring floods but here only the crows and rooks are keeping house. Instead of

1000

a plow, some wooden implement of the stone age. Is it possible that the beks and Chinese

1001

ambans succeed in enriching themselves at the expense of these people also?

1002

1003

Our Chinese escort has no luck. In three days, three “warriors” managed to fall down

1004

from their horses. What if there were a whole regiment of such *tseriks*, as they

1005

are called here? It is related that in certain Chinese armies the cannons are carried on

1006

the backs of people, and the enemies in the daytime shoot in the air and at night sit

1007

together at their gambling.

1008

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1009

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1010

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1011

**March 2, 1926**

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1012

1013

Chinese Turkestan has been described from the archaeological standpoint; the ancient

1014

conquest and the change of rulership have been recounted. But nothing has been related

1015

of the present consciousness of the country. Yet, in the progress of the world’s

1016

evolution we cannot cover with silence this vast country forgotten by destiny. It is

1017

very instructive to follow the remnants of the Tokhar, Uigur and Mongol constructions,

1018

but it is also very instructive and astonishing to see into what the consciousness of

1019

the country has turned: Again the same sandy gray hopelessness.

1020

1021

The *buran* lasts the entire day. We go beside “the forest”—to speak more

1022

correctly, the forest-cemetery. The surviving *kargach*—trees—are sticking out,

1023

crooked, brushy and horny. Instead of the sun there is a silvery circle. How clearly one

1024

sees the reason which impelled the great migrators and conquerors toward the west and

1025

south. Imagining a great migration, do not picture feet, shoes or hoofs—everything up to

1026

the waistline is drowned in a thick dusty cloud.

1027

1028

We overtake an old man. He is complaining about something. We understand that somebody

1029

has broken his shoulder and that they have driven away sixteen of his horses. Of course

1030

on the Karakorum heights, they are more ethical. During the day we meet three caravans

1031

of donkeys and half a dozen carts. We stop in Chuga. We covered fourteen-and-a-half

1032

*p’o-t’ai.* Is it possible that this is the greatest Chinese road? And can a

1033

government be called a power which keeps its chief artery in such condition? One has to

1034

cry out about this, as about every ignorant deed impeding culture.

1035

1036

E.I. caught cold.

1037

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1038

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1040

**March 3, 1926**

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1041

1042

It is especially absurd to realize that a whole day of exhausting travel is equal to two

1043

hours’ ride by automobile or to an hour by aeroplane. The roads here could be utilized

1044

easily for automobiles and one would not even have to build aerodromes. Perhaps nothing

1045

would so awaken the people’s consciousness as a steel bird with a message of good cheer

1046

and with necessary supplies. Through these aisles, with their files of dusty and

1047

overloaded donkeys, would be opened a crevice of reason. Sir Aurel Stein expresses in

1048

his books the fear lest the primitiveness of this country be disturbed by the building

1049

of railroads and other evidences of civilization. I always have been against uncultural

1050

evidences of civilization, but there are moments of such paralysis of a country that one

1051

needs every supermeasure of enlightenment.

1052

1053

But the Buddhist knows the reason of the apathy of the country: In the Books of Kanjur

1054

it is said that if the country should reject the teaching of Buddha, the trees would

1055

wither and the grass would droop and welfare would disappear.

1056

1057

We make our way first along the so-called “forest,” then salt marshes. We get into the

1058

flood of Yarkand darya; finally, we reach the clay walls and towers of Maral-bashi. Do

1059

not shoot at these walls with a cannon—-too much dust will remain! The long bazaar of

1060

Maral-bashi is dirtier and darker than the other bazaars, or equal to all others. We

1061

halt in a garden far behind the city. The Amban has sent to inquire our names. It

1062

appears that in the order of the Kashgar Taotai regarding our passage our name is

1063

omitted. No, with Chinese conduct of affairs you will not go far!

1064

1065

Among the *sars* which were given to us with such difficulty in Kashgar, many are

1066

valueless. There should be ten letters on them, but often the tenth, the middle letter,

1067

is torn out and then the money is no longer accepted. Carefully examine all money which

1068

you receive whether from the bazaar or from the governor’s *yamen.*

1069

1070

George remembers that Prjevalsky was the first to speak about Tun-huang, but afterwards

1071

the honor of this discovery was claimed by other scientists. As early as the Seventies,

1072

Prjevalsky spoke about these remarkable cave temples.

1073

1074

Near Maral-bashi are a few lakes. Fish abound. But sometimes one finds poisonous fish.

1075

1076

A new insolence from the Amban. He informs us that he will send us soldiers if we will

1077

ask him. But we do not need soldiers and, according to the command of the

1078

Governor-General they are guarding our confiscated and sealed arms. How can we question

1079

the Amban about the fulfillment of the command of the Governor-General? It is insolent

1080

and absurd. Again the people say: “The Amban does not know any customs.” Sung had to go

1081

in spite of fatigue and the late hour to bring the Amban to reason, to tell him that we

1082

do not need the soldiers but they are needed by the order of the Governor-General.

1083

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1086

**March 4, 1926**

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1087

1088

They send new soldiers. They do not even look like people, simply like insects. We

1089

remembered the stories of M.; how he himself turned to flight thirty

1090

*tseriks* and how a whole regiment of *tseriks* surrendered to two

1091

gunners. Yes, apparently all this is not exaggerated.

1092

1093

We first went by a dismal plain. Soon, at the right, against the yellow sky, appeared

1094

the opal silhouette of the mountains. Welcome, beloved mountains!

1095

1096

Suleiman relates, “A giant was living here. He saw that the lake was too big and with

1097

his sword he chopped the slopes from the neighboring mountains and threw them here.

1098

Behind this mountain is a beautiful garden and holy people live there but nobody can

1099

enter without their permission. Sarts have tried to go there but nobody has ever come

1100

back.” And Suleiman pointed to the southeast.

1101

1102

Soon an unpleasant experience is in store for us. Some people gallop to meet us and warn

1103

us that water has begun to overflow the road. We had to make a detour of twenty miles.

1104

One also has to place this against the account of our arrest and detention in Khotan. We

1105

lost the best time for travel. Now we will be delayed everywhere by floods.

1106

1107

Another tale: “Under Urumchi is a steep mountain and there also live holy people. Once a

1108

Kalmuck wounded a mountain ram and the ram led the Kalmuck to a holy man. The man asked

1109

the Kalmuck to remain with them but the Kalmuck asked to return home, and the holy man

1110

gave the Kalmuck a lapful of wooden chips. The Kalmuck took them and thought, ‘Where

1111

shall I carry these rarities?’ He took them and threw them out into the woods. Only two

1112

chips remained caught, and when he came home, lo! gold hung to his garments. And so the

1113

Kalmuck lost.”

1114

1115

We are going further, near gray sandy mountains with vigorous strata. We pass an old

1116

tomb. Then we pass a *mazar* of a giant holy man. They say that even the trails

1117

of the hoofs of his horses have remained on the mountain The mountains become more

1118

beautiful and merge into the romantic silhouette of Bible lore. Not far from here is an

1119

ancient site, Haivar. Near the road are the remains of the Chinese fortress, Angelik.

1120

Then, again, sands and floods.

1121

1122

Another tale: “Not far from Angelik is an old house. Whoever enters it is lost in wonder

1123

at the rich adornments and the heaps of gold. If one takes a heap of gold the door

1124

closes by itself, and he cannot leave. And until he returns the gold, to the very last

1125

grain, so long the door will remain unopened. A similar place is near Uch-Turfan. There

1126

stands a structure like a city, one can even see the smoke but one can enter only on

1127

Fridays. But one cannot carry out gold from this site either. And in Kucha they found an

1128

underground opening like a whole subterranean passage. They brought thousands of wagons

1129

with stones to fill it in—but they could not. The stones are to be seen even now. The

1130

tomb of a saint was also found there. Thirty-nine doors were open into it but they could

1131

not open the fortieth. And so they covered it again.” The people remember also about the

1132

predicted beautiful gardens and about foreign gold.

1133

1134

It becomes dark. We come to the village Tumshuk. Bonfires and stars, and dreams of the

1135

people. And for a long, long time, someone was praying, by the light of a bonfire. For

1136

what? Is it not for enlightenment? High stands the chalice of Orion. Around the bonfire

1137

barefooted youths are lying—this is our guard.

1138

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1139

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1141

**March 5, 1926**

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1142

1143

If you want to give a gift to these barefooted night guards your desire is in vain. All

1144

that you give will be taken away by the Elder. . . .

1145

1146

One of the tedious crossings is to Yaka Khuduk. Again unbearable dust; hidden ditches. A

1147

burnt forest. Boar-weed and shallow river banks. There are many boar. Often we travel

1148

under a single telegraph wire. This is the same line which transmits telegrams in an

1149

absolutely unintelligible shape. In the last telegram from New York, there was a series

1150

of unintelligible letters and only the one last word “Advise” was legible. To whom and

1151

about what? One may think that it is a very sly code or a mischievous joke, where only

1152

the last provocative word is comprehensible.

1153

1154

Another tale: “In Kashgar recently lived a holy man. He heard when people in the holy

1155

place were praying, although it took six months to reach that place. There is such a

1156

holy place behind the mountains. In the district of Orenburg also there lived such a

1157

man. He heard about the present and the future, and about the war and about famine. In

1158

two hundred years the Sarts expect a great saint, and perhaps earlier.”

1159

1160

We stop on the dusty bank of Yarkand darya. Sometimes a wind rises and whirls tall cruel

1161

pillars of sand. Here are small clay huts, naked bushes and sandy river banks.

1162

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1163

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1164

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1165

**March 6, 1926**

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1166

1167

It is very simple to give an idea of our passage of today! On a round dish place a good

1168

bit of gray dust; throw in a few gray pieces of wool and stick in fragments of matches.

1169

Let ants crawl over this bumpy plain, and for realism, blow it in order to create

1170

pillars of dust.

1171

1172

And so we creep along. We expected to stay in Chulan, but there the water is bitter so

1173

we had to make a detour in order to spend the night in a *kishlak* in New Chulan.

1174

At the approach to its gray clay huts a light silhouette of mountains is seen

1175

unexpectedly—the thresholds of T’ian Shan. E.I. ’s cold is still torturing her.

1176

1177

Suleiman relates how now in this country two firms are dealing in sausage casings; one

1178

German (Faust) and one American (Brenner). The prices of casings have risen so

1179

unprecedentedly that the works have become unprofitable. It is very strange to know that

1180

the casings of the sausages in American markets come from Khotan and Aksu. The same

1181

obstacles occur in the cotton trade. In order to raise the prices they mix different

1182

unmatched varieties and in this way are ruining the value of the entire product. With

1183

silk, similar difficulties occur. It is impossible to obtain the delivery of an entire

1184

order of a quality equal to a chosen sample. It is impossible to obtain material of a

1185

chosen shade. All this reduces the industry to medieval conditions. The melons and the

1186

raisins are of good quality.

1187

1188

The amber sun melts into the dusk of the horizon. In the distances the eyes of the

1189

bonfires light up. Somewhere someone is sitting and weaving the design of rumors. In the

1190

dusk the songs thunder out. The noisy *Tamasha* is held.

1191

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1192

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1193

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1194

**March 7, 1926**

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1195

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1196

e26a26	admin	2026-07-18 11:57:28
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1197

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1198

It appears that the water in old Chulan is very good, even better than in New Chulan.

1199

But the inhabitants of New Chulan decided to lure the passers-by and threw dead mules

1200

and dogs into the lake of old Chulan.

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1201

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1202

The caravan is the nerve of the country and this case of luring the passers-by is quite

1203

typical.

e26a26	admin	2026-07-18 11:57:28
About page: library + video update

1204

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1205

We went thirteen

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1206

p’o-t’ai,

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1207

as far as the small habitation of Chutu Khuduk, a battered-down little village. It

1208

seems incredible that this little station is on the greatest road of China. All along

1209

are sands, but on the left stretches a mass of mountains and the pearly foothills

1210

adorn the horizon.

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1211

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1212

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1213

1214

Another tale: “Near the city Osch there is still a Mountain of Solomon. There even

1215

remain the little impressions where Solomon prayed on his knees.”

1216

1217

We recall how the British Consul in Kashgar notified us that George’s friend Allen

1218

Priest was in Urumchi as late as November. After Boston we met Priest on the threshold

1219

of the Vatican in Rome. And now we find him on the Asiatic roads—an active sensitive

1220

man. The British Consul says that he received the permission to go from Siberia to

1221

Peking. Will we still find him in Urumchi? There are people with whom it is agreeable to

1222

meet anywhere—where shall we meet our dear Americans?

1223

1224

It is long since we have seen so noble a sunset with such broad gradations of opal

1225

purple hues. The golden sun, somewhat dulled, lingered long on the crags of the far-off

1226

mountains. And it went leaving a soft fiery pillar. These mountains mark the limits of

1227

this country. Today there are no songs. The village is silent. In the outskirts on the

1228

plain are our tents. From above, Orion peers down.

1229

1230

E.I. has almost recovered.

1231

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1232

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1233

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1234

**March 8, 1926**

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1235

1236

We approach Ujkul, first by sands; afterward two *p’o-t’ai* of habitations;

1237

fields; altogether ten *p’o-t’ai.* They start to sow. They are plowing. The plow

1238

is of the stone age. Two oxen drag one horny wooden device. Can one plow deeply with

1239

such utensil? The day is spring-like. A fresh wind and the warmth of the sun. Ujkul is a

1240

long dusty village. For a day there are a few occurrences in the caravan! A horse fell;

1241

his head swelled all the morning, and at three, he died. In the *mafa* of the

1242

Gegen, the middle horse fell on a bad ridge. We feared we could not raise him. Thereupon

1243

it was discovered that yesterday a cart fell down and the entire load fell out. And the

1244

guarding *tserik* had hidden this occurrence. When we reprimanded him he

1245

idiotically smiled.

1246

1247

The cool evening approaches; we speak about the decline of the Chinese language. There

1248

are forty thousand signs collected, but not one of them expresses the letter R. In olden

1249

times there was a sign which approximately expressed this letter, but afterward it

1250

disappeared out of the eight thousand signs used in daily life. One asks oneself why

1251

dictionaries preserve thirty-two thousand unnecessary signs? In these unnecessary

1252

tatters is seen the complete decline of Chinese evolution. And as a result the local

1253

people whisper: “Do not go into this yard; there are Chinese!” or “Can one expect

1254

justice from Chinese?”

1255

1256

And how many young people are innocently dragging after them the results of the

1257

ignorance and cruelty of their fathers and grandfathers. How they must hasten to get rid

1258

of such an inheritance! If all these many thousands of signs have led them toward

1259

ignorance, one should quickly liberate oneself from these skeletons of conventions.

1260

Valiantly and severely one has to cut out the decay of survivals. Otherwise, why have

1261

entire nations vanished so often from the history of the earth? “Great Matter is weaving

1262

its design and mercilessly casts out each useless thread from its cosmic web.” Why did

1263

Confucius have to keep his traveling cart always at hand? When the criminal power

1264

departs one will have to provide railroads and the possibility of growth and exchange

1265

for the people immediately. And how easy it would be to lay railroad lines along the

1266

plains here!

1267

1268

Today the water is especially bad. During the whole week the water was yellowish brown,

1269

and today it is soapy gray and ill-smelling—one cannot drink it. You may expect someone

1270

to draw the head of a Dungan from out the well in a pail. This has already happened!

1271

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1272

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1274

**March 9, 1926**

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1275

1276

From Ujkul we go to Aksu, the capital of the unsuccessful Yakub-bek, who half a century

1277

ago tried to liberate Turkestan from Chinese rule, but could not find allies. The road

1278

is dank with many ditches. The river Aksu—it means white water—has already started to

1279

overflow. The bridges, as everywhere, are dancing as though alive. And this is the chief

1280

road of China! Gray sky and a yellow plowed field. We remember America; we remember the

1281

beauties of Santa Fe, the Grand Canyon, Colorado and Arizona. Again we mentally urge our

1282

friends—the Americans—to know better the beauties of their superb country. We recall how

1283

all types of ungifted Jean Cocteaux in Europe offer Americans a special dish of

1284

nonsense. . . . But America is full of its own possibilities.

1285

1286

Imperceptibly we approach the borders of Aksu. The same little clay houses and stalls.

1287

As always, two cities. The old one on the muddy place. The new, a little drier, where

1288

the Chinese officials, Taotai, Amban and the Colonel live. Five days from here is the

1289

Muzart Pass toward the Iliisk district of the Kalmucks. We stop in the new city, in the

1290

garden of the Andijan Aksakal. It is dusty.

1291

1292

Today the first bloodshed occurred. Two tramps beat our *mafakesh* until he bled

1293

and almost took out his eye. Screaming. Noise. The tramps were caught. They bound them

1294

and took them to the Amban. And our revolvers are sealed, because the Governor-General

1295

(that is the Tu-t’u) does not trust our American papers of recommendation. The Governor

1296

of course does not know his province: he is busy transferring his riches to different

1297

banks through various fantastic ways, to get it more quickly out of this territory! The

1298

Lama begs us not to remain in Aksu a long time. The local bazaar is notorious for its

1299

thievery and perversion. It is getting dark. The Amban comes to visit us. An agreeable

1300

exception; he speaks English, a little bit of other languages: he was employed in the

1301

Russian Asiatic Bank and knows Allan Priest (now Priest is in Peking) personally. We

1302

converse a long time. The Amban begs us to remain for a day, otherwise he cannot arrange

1303

for two horses until Kucha. We tell him about the Khotan ignoramuses. He shrugs his

1304

shoulders and says: “Probably you are in China for the first time.” A sympathetic type

1305

of young official, who is watching events and who knows the significance of many things.

1306

He will come for luncheon tomorrow. He is the first cultured Chinese we encountered

1307

here. He does not seem to have the aggressiveness of Chu in Kashgar. The Amban of Aksu

1308

is somewhat on the type of earnest Chinese students, whom one may meet in American and

1309

Parisian universities. We rejoice to meet this type because we had molded our

1310

understanding of contemporary China according to his type and not according to the

1311

*buffalos.* Let us see what will happen further.

1312

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1313

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1315

**March 10, 1926**

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1316

1317

Early in the morning we heard familiar singing. Thus at dawn on the passes did the

1318

Ladaki sing their prayers; and so it is here. Our two Ladaki caravaneers are sitting

1319

under a tree and are singing harmonious hymns to Tara and the Lord Maitreya.

1320

1321

Pan Tsi-lu, the Amban, comes. We speak about Chinese problems, about religion, about the

1322

teachings of life. He complains very much about the life in Aksu. He dreams of leaving

1323

because he cannot do anything there. Being alone and a subordinate, he cannot start

1324

anything constructive. We wished him success in his intentions. The Amban brought two

1325

issues of Chinese papers of the ninth and sixteenth of January. We read how Chang Tso

1326

Lin has declared himself independent of the central government. We read also of the

1327

resignation of Feng.

1328

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1329

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1330

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1331

**March 11, 1926**

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1332

1333

The last Chinese in the caravan has exploded! It came out that Sung has spent each night

1334

in the bazaar playing cards. The amputated finger did not teach him a lesson. Of our

1335

Chinese, two turned out to be opium smokers, and two gamblers. And here the best of the

1336

Chinese whom we met—the Amban in Aksu—is anxious to leave this country and feels that he

1337

cannot do anything. And who will be the one to undertake, courageously and

1338

self-sacrificingly, to turn this dusty cemetery into a flourishing garden? Silver and

1339

copper and coal and oil—all are there; but there is no solicitous hand.

1340

1341

We go by a long path to Karakhuduk (eighteen *p’o-t’ai).* First the clay walls of

1342

the new city. Then the pearly desert. Then *burkhans* and reeds. We march until

1343

midnight. We stop at a Chinese inn. Another worry: the backs of the pack horses are

1344

rotting because the caravaneers never remove the saddles; and the luggage is permeated

1345

with a repulsive odor. In the future it will be necessary to regulate this caravan evil;

1346

horses, mules and camels are so burdened here that one cannot permit them to be devoured

1347

alive by worms. Tibetans pity the horses. But Kashmiri and Sarts consign them to the

1348

worms. It is difficult to believe.

1349

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1350

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1351

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1352

**March 12, 1926**

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1353

1354

The Sinkiang anecdote continues. Today our famous escort wanted to attach an arrested

1355

criminal to our caravan. With great noise we had to eject the uninvited recruit.

1356

1357

And the entire day has been such a beautiful one. We have been going through fantastic,

1358

ancient sand formations. The sun is already burning but in the shade there is still ice.

1359

There are no trees nor habitations—far around us is the desert, ending in blue cragged

1360

hills. The lines are simple and powerful. In such places one may expect old monuments.

1361

At sunset we approach a lonely *langar,* Toghrak-dang. Very high up on the sandy

1362

rocks, something is silhouetted. We have no doubt that these are openings of old

1363

Buddhist caves. And so it is. Some of them are outlined very high and the entrances to

1364

them are crumbled. But three caves are on a low slope. The ceilings and the walls are

1365

pretty well gone. Of course it is the Moslems who have destroyed the images they hate.

1366

Near the ground a little below are still seen the remnants of ornaments, covered over

1367

with Turki inscriptions. But the most enticing thing is the hollow sound beneath the

1368

floor. It means that below, in the buried part of the rock, are also caves, not even

1369

filled in. We do not remember any mention of this place in Stein. It recalls to us the

1370

Tokhar antiquities of the fifth to the eighth centuries. The caves face the East. Before

1371

the eyes of the hermits spread the broad mountain view—a good and beautiful place. Under

1372

the cave a mountain spring murmurs—not a waterfall but just a light little stream. The

1373

thin spring runs through a wooden trough into the wooden pail of the Sart woman. So,

1374

also, did the hermits draw their water here. Among the crumbled fragments many pieces of

1375

basalt glow darkly. Of course, beside the caves there were stupas and separate

1376

structures, which were covered by the avalanche of rocks.

1377

1378

Little bells are ringing; the postman is hurrying to pass us with two sealed bags of

1379

mail. From Kashgar to Urumchi the mail takes thirteen days.

1380

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1381

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1382

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1383

**March 13, 1926**

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1384

1385

The children from the *langar* hasten to gather the papers left by the caravan.

1386

One little girl finds a colorful label from a match box. The exultation of the possessor

1387

is unbounded. We regret not having colored postal cards to distribute. If you want to

1388

find a place in a child’s heart in the quickest way, do it through vividly colored

1389

little pictures. The children will take them with joy and will remember.

1390

1391

We bid farewell to the caves. We pass rich sand formations, like high waves with

1392

congealed crests, or like threatening outstretched fingers, or like towers with bridges,

1393

or like tents. After the mountains we descend again to the sands. Probably a

1394

*buran* from Takla Makan has swept past here. Everything is drowned in clouds of

1395

thick dust. We shall stop in Kushtami in a dusty *langar.* Again some people are

1396

quarreling noisily. On our way we meet several droves of horses. They go to the Russian

1397

border toward Andijan. The breed of horses is not fine. We are nearing the horse country

1398

and the breed becomes inferior: the values and reputations have to be carefully

1399

examined. This was apparent already in the jade, silk, horses; in the quality of

1400

singing, in ceramics, and many other things. And one should not be afraid to examine

1401

traditions because it is time to transport one’s self from the past to the future. One

1402

can know the past but one has to direct one’s consciousness toward the future.

1403

1404

In the yard of the *langar* is a band of professional gamblers. Near the place

1405

are two tents of Karakirghiz—notorious thieves. Exactly in this place an escort given by

1406

the Amban once robbed a traveler. One has to take special precautions. The village did

1407

not send any guards. If we had our rifles everything would be well, but the ceremony of

1408

the sealing of the arms was made openly in order that the servants and all the knaves

1409

along the road would know. One cannot rely upon the Chinese escort. The only guard is

1410

our Tibetan Tumbal.

1411

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1412

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1413

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1414

**March 14, 1926**

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1415

1416

As one might have expected, during the night an outrageous thing occurred. It appeared

1417

that in spite of our refusal, the prisoner went along with our caravan. During the night

1418

there was frenzied gambling. The prisoner lost much money. They bound him. ... In a

1419

word, the Chinese have arranged for us an “honorary” escort. Quicker, quicker out of

1420

this region!

1421

1422

After the *buran,* everything merges into mist. The mountains disappear. Yellow

1423

fields and occasional black oxen at the plow. They are sowing. On the poplars the buds

1424

swell. But here and there, near the rivers, lies late snow. We should stop in the city

1425

of Bai. But we are terrified at the dirt of the bazaar and decide to go five

1426

*p’o-t’ai* farther to the small *langar.* We are standing in a field among

1427

old tombs—*mazars.* In the darkness we set up the tents. It is interesting to

1428

note that the Amban in Bai is a nephew of the Tu-t’u. Apparently he has a collection of

1429

nephews and to all are given positions of Ambans and Consuls. The Sinkiang Company!

1430

Today important decisions are made. There is a communication.

1431

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1432

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1433

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1434

**March 15, 1926**

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1435

1436

A dull day. Purple-gray sky. Yellow fields. The mountains at the right are of a pale

1437

opal silhouette. In these mountains are caves. Three *p’o-t’ai* from Kizil, where

1438

we shall stop, the caves have been explored by Stein. The remnants of the paintings have

1439

been burned by the local iconoclasts. On the way we find huge herds of sheep and goats.

1440

Where are they being driven? The answer is the same: to Andijan; the sheep, and the

1441

goats and the horses and the bulls and the wool, everything is going for sale. The

1442

common dream is trade and communications with foreigners. At the same time, hordes of

1443

Sarts are going away to find work, because one cannot find any work here. To Andijan, to

1444

Kuldje, to Chuguchak—these are three arteries which attract the travel of the entire

1445

country. We go through a bazaar and again they are calling to us, “You go well, Urus.”

1446

Where from is this? Tomorrow to Kucha we have a long way—eighteen *p’o-t’ai.* We

1447

have to leave at five o’clock.

1448

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1449

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1450

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1451

**March 16, 1926**

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1452

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1453

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1454

One of the most beautiful days. Up to seven o’clock it is freezing and then there is a

1455

hot sun. First a valiant desert, in pearly tones. Afterwards a crossing brings the most

1456

unusual sand formations, like congealed ocean waves, like hundred-towered castles, like

1457

cathedrals, like

1458

*yurtas*

1459

—and all in an endless variety.

e26a26	admin	2026-07-18 11:57:28
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1460

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1461

In the Toghrak-dang

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1462

langar

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1463

we feed the horses. Not far from there are two caves with traces of colored

1464

decoration.

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1465

e26a26	admin	2026-07-18 11:57:28
About page: library + video update

1466

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1467

Two

f0b340	Otterwiki Robot	2026-03-08 20:44:11
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1468

p’o-t’ai

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1469

from Kucha on a slope rises a tower, Kizil karga—meaning the red raven.

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1470

e26a26	admin	2026-07-18 11:57:28
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1471

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1472

On looking back we notice that not far away are the dark entrances of caves. We

1473

dismount and hurry there over the sandy mounds. These are the same celebrated caves,

1474

it seems to me, some of which LeCoq reproduced. But, as always, reproductions do not

1475

give even a fraction of the real impression. One must come to this amphitheater of

1476

former temples toward evening, when the impression is intensified by the quietude of

1477

nature. One has to imagine all these cavern-shrines, not with darkened walls and

1478

vaults, but vividly and brilliantly frescoed. In the niches one has to imagine the

1479

figures of the Blessed One and of Bodhisattvas, which are now carried away. In one

1480

cave remain the traces of images of thousands of Buddhas. In another cave remains the

1481

place of repose of Buddha and a part of the ceiling. The bottoms of the walls are

1482

covered with Moslem inscriptions. Under the floor one feels hollow spaces. Apparently

1483

there is a row of unopened subterranean structures. One cannot consider these

1484

excavations completed if the hollowness of the hidden parts resounds so apparently.

1485

Not Lamaism, but traces of true Buddhism are apparent in the silence of these caves.

1486

Of course it is wonderful that examples of the frescoes have been scattered into the

1487

museums of Europe. But the walls of the caves remain denuded and the true image of the

1488

shrines has disappeared—only the skeletons have remained.

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1489

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1490

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1491

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1492

e26a26	admin	2026-07-18 11:57:28
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1493

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1494

We are going to Kucha, passing a row of gardens. The city seems cleaner than the

1495

others. Why is this? The Elder, the old Mullah, forces them to clean the streets. Of

1496

course it is again impossible to halt in the bazaar. They mention a garden behind the

1497

city but how can one reach it in the complete darkness which has fallen? A savior

1498

appears; out of this same darkness emerges a white turban, and an unexpected friend, a

1499

Sart, leads us out of town. There is a garden and a house and stables.

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1500

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1501

The hostlers beg that they may sleep in the kitchen. Why? In the house for the servants

1502

lives “a man deprived of a soul.” They mean an insane man. And the whole group of

1503

healthy peasants is afraid of him. The cook calls the chicken-coop the little chickens’

1504

carriage.

e26a26	admin	2026-07-18 11:57:28
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1505

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1506

Here we are in the capital of Tokhars. Here it is that the Tokhar King, Pochan, was

1507

persecuted by the Chinese and flew out of the city on a dragon, taking with him all

1508

his treasure! Much is rumored about the gold in the Buddhist caves.

f0b340	Otterwiki Robot	2026-03-08 20:44:11
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1509

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1510

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1511

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1512

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1513

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1514

**March 17, 1926**

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1515

1516

The whole morning is spent in negotiations with *arbakeshs, mafakeshs* and

1517

*korakeshs;* at first everything seems impossible. Then after an avalanche of

1518

unnecessary discussion everything becomes possible. At first, as far as Karashahr, the

1519

road is estimated as twelve long days. Whereas, as everybody knows, eight days is the

1520

customary period. We peer into all these faces. And where are the traces of the Tokhars?

1521

They are not visible. Perhaps something of a more Mongoloid type appears in the

1522

features, but in general, these are the same Turk Sarts. And thus, the Tokhars

1523

disappeared leaving no traces and no one knows even the true pronunciation of the

1524

symbols of their writings.

1525

1526

So, before the eyes of history has come a nation, from whence is unknown; nor is it

1527

known how it scattered and disappeared without a trace. And not a savage people but one

1528

with a written language, with culture. Just so is it with their Tzar Pochan: whither he

1529

flew on the dragon is known. And it is strange to sit in this same country—in this

1530

pear-garden—and not know anything about the inhabitants who were here not long ago.

1531

1532

One cannot obtain objects of antiquity here either—“Somewhere, someone knows about them

1533

in Takla Makan.”

1534

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1535

f0b340	Otterwiki Robot	2026-03-08 20:44:11
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1536

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1537

**March 18, 1926**

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1538

1539

At one o’clock at night, drums, trumpets and singing began. Loud and shrill and

1540

persistent were the screams of “Allah.” These are the Moslems preparing for the fast of

1541

Ramazan. During the day they have to fast, but at night they can partake of food

1542

aplenty. In order not to outsleep the period of eating, the good Moslems play and dance

1543

on the eve of the day’s fast. The dogs barked a great deal and were running wild during

1544

the night. Ramsana got up in order to inspect the camp and he noticed that the

1545

government guards, the *tseriks**,* slept heavily. Ramsana took away the

1546

rifle from one of them, went around the camp and fell asleep with the rifle. The

1547

*tserik* was startled when he awoke in the morning without his gun. Oh, these

1548

unhappy *tseriks!*

1549

1550

In the morning a Swedish woman missionary came. She has been in this country for fifteen

1551

years and not one convert! However, the missionary busies herself with doctoring and

1552

midwifery and here it is absolutely necessary because all these “cities” are without a

1553

single doctor.

1554

1555

Then the American day begins. We go to see the American firm, Brenner Brothers of New

1556

York. They are in the gut and wool business. An entire community of vigorous working

1557

people. A unique community with children and with a joyous realization of the growing

1558

work. The business is developing. With all the primitiveness of the apparatus one has to

1559

admire the fine results. Here they are assorting and washing the wool. Here, on a

1560

hand-made press they are pressing it. Here a line of camels are waiting to lift the

1561

white heaps of wool and to carry them abroad, to Tientsin and to the ports for Europe

1562

and America. In the whole artel there are no books; for the entire community there is

1563

one New Testament and an accidental volume of Korolenko. It is a joy to be able to give

1564

them old newspapers and two books. There are tales about the affairs of the Sarts. They

1565

praise the murdered Titai. They ask what happens in the world. D. is skillfully

1566

interpreting the local customs by way of religious discussions. In this way the

1567

intolerance and superstition which are spread by the Mullahs find resistance. And there

1568

is much intolerance. And many of the local Beys have planned to strangle the new foreign

1569

enterprise. D. and P. show themselves as pioneers for America in this country. They

1570

listen to our tales about America. D. tells about the mineral riches of the Torgut and

1571

Iliisk district.

1572

1573

The Kalmucks are excellent marksmen. The Kalmuck administration does not hesitate to

1574

make innovations. The people praise the Sarts for their work. They have initiative,

1575

ability and adaptability.

1576

1577

In the country are many narrators of legends and fairy tales which touch the questions

1578

of the Koran and religion. Often the listeners enter into a dialogue with the narrator.

1579

Often keen questions upset the routine of superstition. In Turfan there exists a curious

1580

custom of sending young men with an experienced guide in the guise of a story-teller

1581

through the whole country, even to Mecca. Thus a unique experimental university is

1582

evolving. Through this, one may explain the adaptability of Turfanians.

1583

1584

The gatherings and festivities usually end with a song about Issa (Jesus):

1585

1586

“As Issa went on his wanderings, he saw a great head. On the road lay a dead human head.

1587

Issa thought that the great head belonged to a great man. And Issa decided to do good

1588

and to resurrect this great head. And the head covered itself with skin. And the eyes

1589

filled themselves. And there grew a great body and the blood flowed. And the heart was

1590

filled. And the mighty giant rose and thanked Issa that he resurrected him for

1591

usefulness to humankind.”

1592

1593

There are many legends about the flights of Solomon, and among the Kalmucks is very

1594

widely spread a legend about Jesus which is nothing else than one of the manuscripts

1595

already known to us, “Issa, the Best of Human Sons.” Of course it has penetrated here

1596

not from Hemis but from another original source. Everywhere are spread the signs of

1597

beauty. It is time to gather them fearlessly without superstition.

1598

1599

Again information is given to us about ancient places. About many caves and stupas along

1600

Kizil darya. Part of them have been excavated and part of them are still hidden. Not

1601

long ago on the bazaar they sold “a trunk with antiquities” brought from Lob (near

1602

Lob-nor). There are tales about old cities along the stream of Tarim or Yarkand darya.

1603

There are people who know these cities. The fossilized bodies in the burial grounds

1604

indicate a very great stature, taller of course than Mongolians. The expeditions which

1605

were there, completed the easier and most apparent part of the work. Now there yet

1606

remains the more concealed work demanding greater construction and preparation.

1607

1608

In Kucha it is already warm. The young grass is getting green and is two inches high. We

1609

learn that from Karashahr to Urumchi one can go by the mountain road. It will be five

1610

days shorter. In this way, one can avoid the hot site at Tukson, where there is a

1611

descent into the Turfan Oasis (960 feet below sea level). In the summer in Turfan people

1612

bury themselves in the earth and cannot walk more than one *p’o-t’ai.* Besides

1613

the approaching heat, there is mud by now, on the great road. It is better to go through

1614

the Kalmuck territory, along the mountain passes.

1615

1250c9	Otterwiki Robot	2026-03-27 11:36:15
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1616

f0b340	Otterwiki Robot	2026-03-08 20:44:11
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1617

ab8514	Otterwiki Robot	2026-01-14 13:34:48
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1618

**March 19, 1926**

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1619

1620

Ramsana again took the gun away from the sleeping *tserik* and strolled around

1621

the camp. And again the *tserik* bowed to his feet and asked him to return the

1622

gun as otherwise the Amban would beat him.

1623

1624

They ask on what the comparatively high exchange of the Chinese currency is based. But

1625

all know that it is not guaranteed by anything and circulates like dry leaves by command

1626

of the Governor. Of course, this is one of the successive misunderstandings and justice

1627

will soon clarify it.

1628

1629

Until now in Tibet there exists a custom of specially prosecuting gambling houses and

1630

brothels. A certain lama called Gekö Lama, upon learning of the existence of such

1631

houses, takes a dozen lamas with whips and at the very peak of the orgy presents himself

1632

at the house. And then, there on the spot, all present are whipped.

1633

1634

Interesting is the Kalmuck song, “Of him who came earlier”: “One man pondered long and

1635

forgot to come to the elections of a Noyon (prince). Another man did not sleep that

1636

night and came first. And he was selected Noyon, because he entered first. And so the

1637

former who pondered, sits and broods that for him no place was found in the

1638

*yurta* of the Noyon.”

1639

1640

As in other countries, so here are many marks of treasures. Often on the rocks one can

1641

see tiny projecting piles of stones. These are the signs of treasures. In the monastery

1642

records one can find directions as to how at certain times of the day, according to the

1643

indications of the shadows, one may go from one pile to another to the site of the

1644

treasure. D. is called Ishan here, meaning the holy one, for his knowledge of religious

1645

subjects. B. has seen an ancient tomb recently. The tibial bone found there reached six

1646

quarters in length. The spot is in the direction of Lob-nor. B. has marked it. So there

1647

are interesting indications for the future.

1648

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1649

f0b340	Otterwiki Robot	2026-03-08 20:44:11
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1650

ab8514	Otterwiki Robot	2026-01-14 13:34:48
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1651

**March 20, 1926**

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1652

1653

We bid farewell to the workers’ group at Brenner’s. We again noticed that wherever there

1654

is labor there is joy. P. went on a

1655

*troyka;*

1656

D. and M. went on horseback to accompany us out of town. Again questions. Where shall we

1657

meet? They will discuss the newspapers and books we left for a long time. For our

1658

farewell they demonstrated to us the wonderful pace of their Karashahr horses. “Now you

1659

shall encircle a part of the Gobi,” calls D. We are sinking into the milky desert. A

1660

*shamal*

1661

begins. It fills our eyes. We turn into a yellow mass.

1662

1663

Every day new significant information comes. “The Mongolian army has reached the river

1664

Urungu and threatens Sin-kiang.” Nobody in Europe and America knows about the affairs of

1665

the local countries.

1666

1250c9	Otterwiki Robot	2026-03-27 11:36:15
Impo

1667

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1668

We are stopping in the village Yaka-arik.

1669

1250c9	Otterwiki Robot	2026-03-27 11:36:15
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1670

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1671

Underground creeks are often used here. This corresponds fully to the tradition of

1672

underground passages, so prevalent in Asia. Precisely in Central Asia, are interwoven

1673

fairy tales and reality. European measures are not applicable here.

1674

1675

From Peking it was proposed to the Tu-t’u of Sinkiang that an aeroplane communication

1676

between Peking and Urumchi be established. The Tu-t’u answered that in this province

1677

this would not be practicable, because his people were wild and would flee to the

1678

mountains. Of course the people would not flee; but rumors of the various ignorant

1679

activities of the Governor-General would spread more quickly. The people would very

1680

quickly welcome these air messengers. The dream of the Orient about the flying carpets,

1681

which the people attribute to Solomon, would be reborn in their expectation of the iron

1682

birds. For in Tibet also the most ancient prophecies have envisaged iron birds and iron

1683

serpents. There are also, as in traces of the fundamental teaching of Buddha, references

1684

to the cosmogonic problems of planetary evolution and of the development of life. As

1685

soon as we began to speak about Buddhism, as of a realistic teaching, the woman

1686

missionary in Kucha hastened to leave us, saying, “The scriptures of Buddhism are taken

1687

from Christianity.” But the Pillars of Asoka were standing before Christianity and in

1688

the first century before Christ the recording of the covenants of Gautama was already

1689

begun. One has to regard things more simply and without prejudice.

1690

8e8e06	Otterwiki Robot	2026-03-22 19:05:48
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1691

f0b340	Otterwiki Robot	2026-03-08 20:44:11
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1692

ab8514	Otterwiki Robot	2026-01-14 13:34:48
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1693

**March 21, 1926**

c59c25	Otterwiki Robot	2026-01-14 13:28:31
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1694

1695

Not long ago the travels of Sven Hedin appeared as an unprecedented heroism; and now

1696

E.I. is crossing the same deserts and heights with no thought that it is anything

1697

extraordinary. Now the representatives of Brenner are traversing the same expanses where

1698

Sven Hedin, according to his books, almost perished from lack of water. And soon iron

1699

birds will swiftly fly above these same places. And the fairy tale of the past will be

1700

replaced by the new fairy tale of the cosmos.

1701

1702

Since evening the cicadas have been singing. High stands the shining moon. There is the

1703

fragrance of grass. But at two o’clock at night the *buran* struck. Verily

1704

struck. It came flying like a dragon and roared threateningly until morning. The tent

1705

was all aflutter. We had to prepare ourselves in case the tent should fly away. And in

1706

the morning again the pearly Gobi desert. Mother of pearl and opal, and above, dull

1707

sapphire. On the road, in order, is spread out a big caravan. This is Brenner’s, or, as

1708

they call it here, Belyan-khan which goes to Tientsin.

1709

1710

Approaching us, tinkling, is a kazan *troyka.* Two women and three Tartar girls

1711

from Chuguchak are going to Karaul. We passed fourteen *p’o-t’ai.* And we shall

1712

stop in the garden of Yangiabad. The last *p’o-t’ai* suffocated us again with

1713

their deep sands. Tommy is limping. He has malanders. He will be out of service for five

1714

days. In the evening everything becomes quiet. The silvery sun sets.

1715

1716

Here we are called Rerengi-Bey. It is our fifth name thus far.

1717

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1718

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1719

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1720

**March 22, 1926**

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1721

1722

We are trying to find out whether we can avoid Karashahr and go from Kurat through a

1723

Kalmuck encampment, by way of the monastery Sharasüme on the mountain road to Urumchi.

1724

The Kalmucks, as a nation, have slipped out of attention. It is instructive to go

1725

through their *ulus* for a week.

1726

1727

The Dungans, or Chinese Moslems, occupy a strange position in the country. They are

1728

frankly disliked by Moslem, Chinese and Kalmucks. The word “Dungan” itself is pronounced

1729

with a certain contempt. The faces of the Dungans are scarcely attractive. There is much

1730

cruelty in them.

1731

1732

We proceed as far as Bogar, a dusty bazaar site. It is divided into nine

1733

*p’o-t’ai,* but apparently it is more, judging by the time. Here the

1734

*p’o-t’ai* are counted peculiarly. There are short *p’o-t’ai* and long

1735

*p’o-t’ai.* Down a mountain is a long *p’o-t’ai,* uphill is a short

1736

*p’o-t’ai.* A strange measure of distance.

1737

1738

First we go by the opal desert. To the left are hills. Three *p’o-t’ai* before

1739

Bogar one comes upon a swampy oasis. On the road is mud. Big flocks of ducks and geese

1740

are on the wing. The hoopoes are strutting about in a most pompous way. They say of

1741

them: “These are former men.” The end of the road is enveloped in clouds of dust.

1742

1743

A dusty garden. On the fence is sitting the son of the Amban. Politely Sung persuades

1744

him “It is not good to sit on a fence.” But nothing helps, and Sung applies the

1745

customary means here and throws a stone. The boy disappears.

1746

1747

From all sides you hear the same remarks about the inaccuracy of existing maps. In some

1748

important sites and details are omitted. It is necessary to examine the transcription of

1749

the name. In some, non-existing names are introduced. Some are taken from the Turki,

1750

others from the Chinese, and still others, from some kind of local jargon which is not

1751

recognized anywhere. Even in the staff maps there are a great many errors which promise

1752

one much trouble on the route.

1753

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1754

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1755

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1756

**March 23, 1926**

1757

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1758

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1759

Was not Tamerlane a great disinfector? He destroyed many cities. We know what it means

1760

to destroy little clay cities full of all sorts of contagion. Here we have passed twelve

1761

cities. What can be done with them? For the people’s welfare, one ought to burn them and

1762

plan new villages beside them. While the old is in its final decay—it is difficult to

1763

force the natives to turn toward new places. Here the Tung-ling of Kucha constructed a

1764

new city alongside the old city. Broad streets, underground canals. But the people are

1765

afraid of the new place.

1766

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1767

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1768

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1769

We follow a broad plain. We pass Yangizar.

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1770

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1771

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1772

We go further through a dusty forest. We shall stop behind Chader. It is dark. We have

1773

passed sixteen

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1774

p’o-t’ai.

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1775

The caravan is delayed. Sabsa’s back is swollen. Mastan and Olla are keeping up

1776

remarkably. Nobody knows distances. The caravan arrives at one at night.

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1777

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1778

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1779

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1780

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1781

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1782

**March 24, 1926**

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1783

1784

A tiring day. It is hot. We are passing by a dusty forest and low shrubs. Up to Chirchi

1785

it is twelve *p’o-t’ai.* We pass a big caravan of Belyankhan. Another caravan of

1786

the same firm stands in Chirchi. The pioneers of America are working.

1787

1788

Today is the day of our institutions in America! The day of the founders. We are sending

1789

our thoughts to America, to the house of the Museum and the school, where the day is

1790

being observed. Our dear friends, it is as if we were present at your annual meeting.

1791

The distance does not exist. Traversing these spaces we recall the plains of the

1792

Mississippi and Missouri and the immeasurable steppes of Russia. We are even rejoicing

1793

at the caravan of Belyankhan. This is already cooperation with Asia. As though both

1794

continents, divided by a cosmic catastrophe, remembered their former unity. How much of

1795

Mongolian there is in the types of the later Mayans and the red-skinned Indians! How

1796

much equal breadth there is in America and in Asia. And now in its moment of

1797

regeneration, Asia remembers its distant ties. Greetings to America!

1798

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1799

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1800

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1801

**March 25, 1926**

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1802

1803

They show us another species of monetary symbols—some sort of greasy little rag and a

1804

dirty little bone. This is the situation of the local currency: *Lans* (or

1805

*sar* or *teza)* are equal to four hundred *dekhans.* But a Kashgar

1806

*lan* is equal to three Urumchi *lans* and an Urumchi *lan* is

1807

equal to three Kuldja *lans.* A Khotan *lan* is considered eight hundred

1808

*dekhans.* You will say it is nonsense. I agree with you. But because of this

1809

nonsense, millions of people are suffering. Can such differences in standards of money

1810

existing in one province be further complicated by wooden and rag signs? This is the

1811

reason that people ask why the value of Chinese currency has stood so high until now.

1812

1813

Nowhere are objects of antiquity to be found. Apparently the accessible upper layer of

1814

discoveries has already been exported to Europe and as for the hidden layers, let them

1815

remain for Asia itself. The dignity of the countries demand that they should wisely

1816

dispose of their true resources. But so far the Ambans are disposing of the people’s

1817

treasures for their own benefit. The Amban of Yangi Hissar (designated as Consul to

1818

Andijan) lost many thousands of *lans* at cards. Now he has especially increased

1819

the taxes without limit and will not leave for his new position until he regains his

1820

loss.

1821

1822

Twelve more *p’o-t’ai* through the desert with small brush. We reach Tim. In the

1823

morning it is still cool, but by midday the sun is already burning. The caravans begin

1824

to travel by night as during the summer. Again tales about the heat of Turfan where, in

1825

summer, they bake little cakes on the stones under the sun. It is said, “There are many

1826

underground springs here, and also many underground passages.” In the past they once

1827

tortured a holy man and he hid himself in a subterranean passage and came out after six

1828

months of wandering.

1829

1830

And another thing happened long ago: “Some people went in search of God in Barkul. They

1831

came to a king who considered himself a god. He sat and read a book and his cat held a

1832

candle before him. The pilgrims decided to test whether the king really was a god. They

1833

argued, ‘If we let loose a mouse, will the king’s shrewd cat run after it? If the king

1834

is a god then his power should stop the cat.’ Thereupon they let a mouse loose, and the

1835

king’s cat ran away and threw down the candle. The people now saw that the king was not

1836

a god.

1837

1838

“They went further. They met a shepherd who gave them bread and asked if he could be

1839

their comrade. They took him, but the shepherd did not wish to take his dog. He said

1840

that because of the animal, people would find them more easily. But the dog ran after

1841

him. The shepherd did not even have pity on him and killed the dog. Only to seek God!

1842

1843

“They approached a chasm-like crevice in the mountain. And as they entered, the stone

1844

door closed after them. What passed where the holy people dwell, no one knows. Some time

1845

afterward the shepherd who had been sent for something came out; he came to the city to

1846

buy bread at the bazaar. He offered them money, but the people were astonished at the

1847

coming of the giant and they refused to take his money, saying that for two thousand

1848

years such money had not been current. The shepherd quickly returned to the mountain and

1849

the king of the place hurried after him in order to investigate this wonder. But

1850

apparently the holy people have no need for kings, for the mountain closed. Nor could it

1851

be opened either by tempest or by prayer. The king brought his entire army but much as

1852

they labored at this mountain, and though they all perished in the attempt, the mountain

1853

did not open. And near this mountain is the tomb of the king. Such deeds there were and

1854

such underground passages there are.”

1855

1856

A young Baksha overtakes us on horseback. He sings fairy tales and tells legends, and he

1857

“conjures devils”—“Baksha, sing the tale of Shabistan!” He takes out from behind his

1858

back a long-stringed *gejack*. He sings as he rides. He plays. The strings sound

1859

well. And somehow one forgets the dry sands and the hot sun. Two melodies resound. Now

1860

the higher one dominates, as if in supplication or command; again the lower thunders out

1861

its victorious affirmation.

1862

1863

Then the Baksha takes the tambourine and fills the desert with widely varied rhythms. We

1864

rejoice that on the last day in the country of the Sarts, we are accompanied by the song

1865

and melodies of the Baksha Sart. Tomorrow we shall reach the *ulus* of the

1866

Kalmucks.

1867

1868

At the left, to the north, out of the fog looms the ridge of T’ian Shan. Behind it are

1869

the Kalmucks and beyond it Semirechye. At the entrance to Tim is a great ancient stupa

1870

and ruins of old structures, banners of Buddhism. It is said that the mountain where

1871

Buddha was initiated was all aflame. But after the prayer of the Blessed One, snow fell

1872

and extinguished the fire. Ice and snow now encircle this mountain and it is difficult

1873

to find it until the predestined date.

1874

1875

A quiet warm evening, a milky spring sky. If one only could reach an encampment of the

1876

Kalmuck Khan without entering Karashahr and go there, by monasteries and mountains, to

1877

Urumchi! We are awaiting the Kalmucks. This is significant.

1878

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1879

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1880

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1881

**March 26, 1926**

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1882

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1883

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1884

A fair, beautiful day. First from the north, rose the range of T’ian Shan. All sapphire

1885

and amethyst. Then we crossed a row of fine sand formations. From below the hill flashed

1886

a blue mountain river. A powerful and overflowing one. We followed the river. In front

1887

of us, closed gates—the custom house. The boundary of Kalmuck soil. The first Kalmucks

1888

appear. George tries his Mongolian on them. They understand each other.

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1889

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1890

We stop in a

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1891

langar,

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1892

not far from Mingoi Saur (thousand ruins). The ruins are enveloped in a legend that a

1893

lama saw a light at a certain place. The people dug. They reached water and there

1894

appeared a water-serpent.

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1895

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1896

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1897

1898

There is a belief that on these sites stood a large monastery containing the chalice of

1899

Buddha, which disappeared from Peshawar, and which is mentioned by Fa-hsien in

1900

Karashahr.

1901

1902

Now we are stopping by the river, near strata of coal. This is the first day without

1903

dust—again mountain air. The first tree is in blossom. The Kalmuck soil smiles. It is as

1904

though we were now walking around its borders. At night a full moon shines. Behind the

1905

river glow the shepherds’ bonfires.

1906

1907

We recall the hopes of the Kalmucks. We recall how Chuntse, the first one, told us about

1908

Toin Lama. Later there came full information as to what this Torgut leader can achieve

1909

if he is able to accept what is sent to him. And should he fail to accept it—then a long

1910

farewell to Dzungaria! Of what avail to speak if one’s palm is full of holes. ...

1911

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1912

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1913

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1914

**March 27, 1926**

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1915

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1916

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1917

The crossing to Karashahr (or Karachahr, or Karachar). Soon the mountains recede and the

1918

river disappears toward the south. Again a dusty and famished desert. Again a village

1919

road, instead of a broad Chinese highway. On the surface is a great deal of inflammable

1920

clay slate. There is coal in the mountains.

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1921

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1922

In a whirl of dust we reach the river opposite Karashahr. The crossing is on primitive

1923

rafts. There were such crossings on the small tributaries of the Volga.

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1924

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1925

A multi-colored crowd; piles of balls; carts, mules, camels and horses. And again, in

1926

the city itself, there is nothing Buddhist. Still Sarts and Chinese. One seldom sees the

1927

faces of Kalmucks, marked as they are by greater keenness and alertness.

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1928

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1929

1930

S., a representative of Belyankhan, meets us. He praises the Kalmucks.

1931

1932

We have to change servants. Our terrorizing Gorban, of whom everybody is afraid, happens

1933

to be very timorous himself. He is afraid of Chinese and of Kalmucks and trembles for

1934

his miserable rupees. Sarts are apparently afraid of Kalmucks and Mongols. They fear

1935

their keenness. We shall have to fill in the loss of Sarts in the caravan by Kalmucks.

1936

How illuminating it is to observe this nation which may now enter the pages of history.

1937

How refreshing it is to penetrate again into the mountains and to leave the sands and

1938

the dust. Even the horses shake themselves when they approach fresh water and mountains.

1939

At the sight of mountains our Tibetans, Tsering and Ramsana, fairly leap with joy.

1940

1941

Smile, Kalmuck soil. The Series “Asurgina” and “Orovani” is conceived.