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# Nicholas Roerich. Altai-Himalaya
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## IX. Karashahr–Dzungaria (1926)
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**March 28, 1926**
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Karashahr, in translation, means Black City. The Chinese call Urumchi the Red Temple
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(Hung-Miao-Tzi).
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On this expanse are the countries of the Torguts and Khoshuts. Strange is the destiny of
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the Kalmucks. The nation is dispersed in an inexplicable manner. In Chinese Sinkiang,
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the Olets occupy the Iliisk district; the Torguts, Karashahr; the Khoshuts, Dzungaria;
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the Oirots, Mongolia; the Damsok are in Tibet. Besides these there are Kalmuck
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*ulus,*
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scattered in Caucasia, Altai, Semirechye, Astrakhan, along the Don, and near Orenburg.
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Near the holy mountain Sabur stand the remains of the city of the Kalmuck King, Aisha.
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In the scattered
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*yurtas*
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the signs of self-consciousness begin to appear. The prophecies of the forefathers tell
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of the coming dates.
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A dispute between a Sart Bey and the Kalmuck. The Sart says provokingly: “You have no
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god.” The Kalmuck answers, calmly: “If a Sart comes among us we feed him and give him
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drink, and we feed his horse and give him provisions on his journey. But if a Kalmuck
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comes to the Sart, he is not given food and his horse remains hungry. Judge for
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yourself, who possesses the essential. The Sarts defile the Buddhist teaching and mock
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the Buddhist images but the Kalmucks say, ‘We revere your inscriptions.’ But you have no
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images because when the first images were bestowed, you were far distant and could not
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perceive them.”
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It is difficult to dispute with Buddhists. Those who know the teaching can tell so much
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of the evolution of life; they speak about the messengers from Shambhala who go forth on
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earth, in various guises, for the help of mankind. Unprejudiced, they speak of the new
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social movements, recalling the commands of Gautama himself. But if we eliminate from
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these tales the stylization of language and images we encounter a teaching based on the
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true knowledge of evolution far ahead of its epoch.
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S. praises the Kalmucks for the steadfastness of their word: “One does not need written
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agreements. It is not as with the Sarts, especially the beks and beys.”
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We encounter a few beautiful Karashahr horses. This is the identical breed which one
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sees on ancient miniatures and on the statuettes of old China. Some scientists
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considered this breed extinct. But here it is before us, vigorous, dark-bay, firm in
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gait. It would be good for other countries to examine this breed.
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Tomorrow we will go to the encampment of the Kalmuck Khan.
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Hardly has evening fallen before a new Sinkiang villainy occurs. S. arrives in great
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excitement and says that the Amban will not permit us to go by the short road and orders
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us to continue our route through the sands and heat of Toksun, the long and wearisome
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highway. An added insult, an added imposition, an added derision of the artist and the
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man. Is it possible that we cannot see the monasteries? Is it possible that an artist
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must go only by way of the dry sands We hurry to the Taotai. The old man pretends to be
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indisposed and cannot receive us. His secretary shouts from the balcony that we can go,
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that the Amban will arrange all that is necessary. We go to the Amban. He is not at
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home. His secretary says that the Amban “fears for us on account of the great snows on
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the mountain pass.” We explain that there is now no longer any snow, that we do not have
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to go by way of high Teke-davan, that we will go through Sumun-davan, which is lower.
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At seven o’clock they promise to bring us the answer. Of course the snow of the Amban is
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by no means of a white color. These Chinese are capable of ruining each day. These
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Chinese are capable of transforming each day into a prison and a torture. We await the
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evening and nevertheless prepare to depart. There come Torguts, returning from Kobdo.
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A Khoshut lama comes. He asks us to heal his eyes. He brings us valuable tales. Not
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fairy tales but facts. Facts are needed. The lama from Uliasutai has written a book
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about the approach of the time of Shambhala.
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In the evening the answer comes. The nephew of the Taotai and the postmaster bring it.
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Of course the answer is negative. In spite of the heat, of the humidity and dust, we
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must go by the long way, through hot Toksun. E.I. says she will die from the heat, but
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the Chinese smile and notify us that their Governor has a very small heart. We compose
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this telegram to the Governor-General:
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*Please wire instructions to the Magistrate at Karashahr to allow Roerich Expedition to
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proceed to Urumchi by mountain way. Health of Mrs. Roerich does not allow her to
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continue journey through the hot sandy desert of the long road. The mountain road
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permits to reach Urumchi much sooner.*
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Until the arrival of an answer we shall go to the encampment of the Torgut Khan and the
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monastery Sharasüme.
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The sense of surveillance and compulsion is abominable. What work can be accomplished
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when behind one’s back stands the order of the Amban and when the Governor-General has a
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“very small heart”? One’s whole mood is spoiled and we are waiting again as though in
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some medieval Chinese dungeon.
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**March 29, 1926**
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<p>
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We arise with the dawn. All our men hasten to leave earlier in order that the Chinese
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may not have time to invent new difficulties.
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</span>
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S. accompanies us for a long distance. In a broad-brimmed hat and in a. yellow, old
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military coat, he sits well-poised on his ambling horse as if he came from a New Mexican
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ranch. We go by the yellow steppe; high grass. The sun is burning hot. To the north is
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again a vague silhouette of mountains; separate great
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*yurtas;*
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herds of camels. The riders wear round caps of Tibetan cut.
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After nine
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p’o-t’ai
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we arrive at the encampment. The bazaar is cleaner than the cities of the Sarts. The
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white buildings of the post shine in the sun. The walls, the yards, the walks, are
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broadly constructed. They lead us through a broad yard into a big room. White walls,
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black Chinese furniture, bearskins. We drink tea. They bring a card from the
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Gegen-regent (the Khan being a minor). This is the same reincarnated Sengchen Lama
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whom we mentioned in the Sikhim notes. Tomorrow we shall see him. We shall stop in the
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field behind the encampment opposite the mountains.
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</span>
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</p>
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A wonderful sensation. Kalmucks come and are speaking to our lama. The Kalmucks ask
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whether we have pieces of magnet. They ask about Tibet, about Mongolia, all this very
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carefully, until they know with certainty who we are. The women are in very beautiful,
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well-fitting attire. Behind the wall a military trumpet resounds—these are the Cossacks
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of Toin-Lama, the Gegan ruler. He has two hundred Kalmuck riders, who are taught the
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Cossack formation.
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**March 30, 1926**
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A clear morning. Purple mountains. It will be hot. The distinctness of the mountains and
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buildings reminds me somewhat of Ladak. One might have rejoiced had there not occurred a
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Chinese villainy in the guise of a guard, who came with the insolent announcement that
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we must not remain here too long, and that it would be better to await the command of
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the Tu-t’u in Karashahr—in the middle of manured fields, dust and suffocating heat.
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Verily, one may choke from all the proposals of the Chinese. Now even the escorting
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soldiers have begun to reprimand us. They ought rather to guard our seized arms, which
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were thrown on the field without any watch. At ten o’clock we go to Toin-Lama, a
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friendly man, small in stature. Although according to custom the face of Toin-Lama is
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impenetrable, nevertheless, upon hearing the tales about temples in Sikhim and Little
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Tibet he becomes animated and wishes us all success. He stands as he listens to the
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message, but fear of the Chinese congeals the tongue of Toin-Lama. He mumbles: “When the
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time comes.” But the time has come! Every one measures for himself. . . .
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The house of the prince is white and clean and spacious. In the yards stand
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*yurtas*
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with golden cupolas. Dented walls. Banners. Some faces smiling, and some gloomy. One can
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understand how strong is Sinkiang oppression. The Sinkiang dragon coils around the
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semi-independence of the Kalmucks. But the mountains and the white walls are so joyous!
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Not even three hours pass without Chinese treachery.
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A whole crowd of “ministers” and elders arrives from the Gegen-regent with two Chinese
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soldiers. Do we not see that the Amban of Karashahr commands us to return to Karashahr
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immediately? All this is told to us at length and firmly, but there is no letter with
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it. We say that we intend to leave Sinkiang as quickly as possible, but that we await
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the answer from the Tu-t’u. And here we sit again in inactivity and await a telegram
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from Urumchi, without any assurance that our telegram was sent at all. It is
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impossible to work because even without moving we call forth persecution. Meanwhile
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the soldier goes to the bazaar and entrusts his gun to Suleiman. And so the soldier’s
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gun is being entrusted to our groom and our arms are left sealed in the fields. In
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fine, where is logic, where is reason?
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</p>
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After three hours a
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*buran*
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starts. The mountains disappear.
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Friends, you will think that I am exaggerating somewhat. If anything, I should be glad
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to understate, but the occurrences are monstrous. Again a crowd of Kalmucks come with
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Chinese soldiers and transmit to us the demand that we immediately depart from the post
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by command of the Karashahr Taotai. They are noisy and threaten. It means that one
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cannot work; nor can one visit Sharasüme. The whole purpose of the Expedition vanishes.
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One can only determine to leave Chinese soil as quickly as possible. Within two hours we
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go to demand back our passport and a letter stating the reasons of our expulsion. They
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give us the passports with an official letter that the
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*expulsion*
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is by command of the Karashahr Taotai, who accuses us of having
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*made maps.*
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They give us carts in order to send us away more quickly. I tell them that I am
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fifty-two years old; that I was honorably received by twenty-two countries, and that for
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the first time in my life I am subjected to expulsion and this from the territory of the
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semi-independent Torguts. What kind of independence? This is nothing but slavery:
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humiliating slavery, against all the customs of the East—to cast out a guest! And where
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shall we go? To the heat of Toksun? And can E.I. endure it? Her heart is absolutely
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unable to bear the heat. And where is the nearest border in order to hide from the
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Chinese torturers?
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A tempest threatens in the mountains.
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**March 31, 1926**
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We slept badly. We arose before dawn. I walk out in the morning twilight. I meet our
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lama. He is very upset: “I must depart at once. They want to arrest us.”—“Who said
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it?”—“During the night a lama came whom I know from Tibet; he says that yesterday the
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Kalmuck Elders wanted to bind us all; but they were afraid of the revolvers.”—“Take Olla
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and the Kirghiz with you. Gallop through the steppe to Karashahr. There we shall find
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you.”
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<p>
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In five minutes the lama and the Kirghiz are already galloping through the steppe. The
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carts have come in the meantime. We start in a hurry to load. Threatened by the Chinese,
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the Gegen-regent does not even come to say good-by. More than once was he held back in
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Urumchi and now he is even more afraid. Even for the religious festivals, the Chinese
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only permitted him to leave Urumchi for four days. Although he is not courageous, still
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one cannot simply expel guests in order to please the Chinese. Some riders are
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encircling us and spying.
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Again we go by the same steppe but Karashahr has become for us truly a black city.
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</span>
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In Karashahr we were prohibited from visiting the Buddhist temple. They doom us to creep
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along the hot sands for twelve days and stupidly prohibit us from touching the beloved
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mountains. From Karashahr, by reason of the order of the Tu-t’u, we were again made
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convicts under surveillance. But on the other hand we know that the poor Gegen is
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surrounded by Chinese spies and that often under a Kalmuck’s kaftan is hidden Chinese
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identity.
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We come into the manured garden where we were before. From the gates they scream at us
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“Kapr” (meaning impure, a Moslem greeting).
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</span>
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Sung rushes at the offender with a whip. The usual fight. The Sart runs away. We go at
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once to the Amban and on our way take along the postmaster, who speaks English. The
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Amban says that according to the telegram of Tu-t’u, we must go by the long way through
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the sands, in spite of the danger to the health of E.I. Of course we already heard that
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the Tu-t’u has a “very small heart.” But, nevertheless, this cruelty astonishes me. The
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Amban does not deny that he ordered us to return from the encampment and that
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*we were prohibited from visiting the Buddhist temple.*
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We say that in that case we have nothing to do in China and we ask for a written
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statement of these prohibitions for communication to America. The Amban is confused and
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refers to the necessity of conferring with the Taotai. Once more it is confirmed that we
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are prohibited from visiting the temples and painting the mountains and that in order to
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expedite our journey we are sent on a long road. Where art thou, Confucius? Where is thy
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justice and sagacity?
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</p>
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Tiresome bargaining over the
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*arbas*
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begins. They demand, as far as Urumchi, 180
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*lans,*
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while the usual price is not more than ninety or a hundred
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*lans.*
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So we finish the day among different “friendly greetings.”
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Kalmuck soil had smiled to us from afar, but on approach this was turned into the
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Sinkiang grimace. We recall the deeply penetrating Sikhim moods; we recall the grandeur
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of the Himalayas. It was not without cause that our hearts ached when we began to
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descend from the Karakorum heights toward Takla Makan. The Kirghiz related how the
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Torgut Elders held council after the receipt of the letter from the Amban: “Should we
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bind them? We are many and they are only three.” The Kirghiz, Salim, is indignant at the
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Gegan: “This is not a prince; if he changes his word in an hour, he shall never be a
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Burkhan.” And again we see the sympathy of the people and the rancor of the Elders and
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beks. The Lama is indignant because of the conduct of the Kalmucks. All this is
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illuminating! The former Kalmuck Khan was poisoned. A wiser counselor was killed. The
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Torgut Elders are far from awakening.
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**April 1, 1926**
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Different tales about the Kalmucks. The late Kalmuck Khan, under pressure or under
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influence, gave an important mission to a Chinese. The Chinese hurriedly went to Urumchi
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in order to legalize and to ratify the mission. The Kalmucks overtook him in the
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mountains and put an end to him together with his escort, so that not even any traces
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were found. Because their Khan was susceptible to such influence, the Kalmucks poisoned
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him. As the heir was a minor, the brother of the Khan, Toin-Lama, became regent. In June
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of this year, the Toin-Lama will give over the state seal (tamgha) to the young Khan,
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and he himself is going away as an ecclesiastic to the monastery in Sharasűme. Shall the
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twelve-year-old Khan reign for long? Toin-Lama fell into disgrace with the Tu-t’u after
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he refused to give his soldiers for the expedition that was sent to kill the Kashgar
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Titai. A complete medieval darkness!
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The prosperity of the Kalmucks is being crippled because the taxes are high. Besides the
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Chinese taxes, they pay the local Noyon taxes. It is hard for the people. The herds of
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the simple people are getting meager; and the Elders, taking their bearing from
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Sinkiang, have reached a point where they try to *bind* an American Expedition.
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In Khotan they threatened to expel us, and in Karashahr they brought the threats into
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action. We shall hope that the weather will be less bloodthirsty than the Tu-t’u of
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Urumchi, and that it will not suffocate E.I. This official sends a compilation of his
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orders to the British Consul, also to the British Museum; but it is not the dead pages
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of his orders but his actions, which give the image of the man. Only at first hand is it
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possible to see the true image of the government of Sinkiang. It is not for nothing that
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the best Chinese are calling the Sinkiang government, “Sinkiang Company.” And until you
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see it on this site, you will not be able to believe in such human deterioration. Of
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course the Tu-t’u is old and will die soon and he cannot take with him to his grave the
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pilfered goods. But who will be the one to clean these Augean stables?
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Verily I should much rather paint than depict these harmful, malevolent evils. But
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apparently it has to be so. Probably for some this will be useful. America awaits my
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paintings of the Buddhist heights, but let the Chinese government explain why we were
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not permitted to go to the monasteries. In Sikhim they met us with trumpets and banners;
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but on Chinese soil, with ropes. Of course, the Amban of Karashahr did not give me any
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letter. Well, it is not necessary. We have a letter with the seal of the Kalmuck Khan
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which clearly indicates the order of the Chinese officials. Quicker, away from the
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Chinese threat! Before us are the islands of Japan: before us the dreams, long-existing,
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to see the Easter Islands with their mysterious stone giants.
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Soldiers were not sent today at all and so our confiscated arms have to guard
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themselves. The evening is ended with the tedious procedure of granting leave to three
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hostlers who are going away to Ladak. The young Tibetan, Tsering, wants to go with us.
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He does not love his stepmother, and he says that his father has become a stranger to
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him and he wants to go far away with us. The young soul is knocking at the window of new
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possibilities. How can one not take him?
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**April 2, 1926**
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The morning begins with the drama of Tsering. His Ladaki father, misinformed by the
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malicious grooms, forbids Tsering to go with us. If he does, he says, he will break his
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legs and arms. You should have seen the tears of Tsering. All trembling and swallowing
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his tears, he bids us farewell. What right do people have to deprive one of his
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happiness? In his desire was so much striving toward light. And now Tsering again will
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have senselessly to march with donkeys along the dry sands, serving ignorance. Poor boy!
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Sometimes we wonder if he is not going to run away. Of course this is difficult because
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the malicious old man and the no less malicious hostler will watch him.
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Since seven o’clock we have been busy with the *arbas* and caravan. We are
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writing contracts. We are protesting on account of the unfitness of the horses and the
330
soldiers who were sent. The delay makes us indignant. An American would be driven
331
distracted by such a tempo. When will these people awaken?
332
333
At the same time comes interesting information. The Chinese are taking vaccine against
334
smallpox, not from calves but from people, and so they are contaminating people with
335
syphilis and other diseases.
336
337
The Mongols have occupied the frontier from Sharasűme and are within a hundred miles
338
from Ku-ch’eng or, about three hundred miles from Urumchi—from the residence of the
339
Governor-General. If one draws a line from Kuldja to Ku-ch’eng, the Tu-t’u will find
340
himself in a sack. Incidentally, the illustrious Tu-t’u has erected for himself a
341
monument in Urumchi. Will not the Mongols remove it?
342
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We are marching only four *p’o-t’ai.* Instead of mountains, instead of
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monasteries, instead of Maitreya—again yellow steppes around us. What right do the
346
Chinese have to deprive us of seeing beauty? The departure of the three hostlers somehow
347
refreshed the caravan. For some reason the people are joyous. Ramsana expects Tsering
348
and assures us that he will come running to us today or tomorrow.
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**April 3, 1926**
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It is very cold during the night and hot at midday. Yellow steppe. A dusty stony road.
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Northward is a range of foggy mountains. We reach the dirty little village of Ushaktal.
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Again we have to stop near cattle yards. Indiscriminating are all Taotais, Titais,
357
Ambans, T’ung-lings, who for centuries have been stopping overnight at the same
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miserable inns. From this little village goes the Koshut road to Urumchi. Along the
359
Khoshut road it is only four days to Urumchi but by order of the Governor-General, we
360
have to go by the long dusty, hot and ugly road for eight whole days. This is Chinese
361
cruelty, to force travelers to go in the dust and suffocating heat and to know that
362
alongside this there goes a short road full of mountain beauty. It is significant that
363
not one of the Taotais and Ambans whom we saw could mention to us any celebrated
364
contemporary Chinese artist or scientist.
365
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You may imagine our feeling when we saw the canyon through which the short road passes,
367
and we ourselves had to crawl in clouds of hot dust!
368
369
Again a variation of the legend about Turfan: “From a cave came out a tall man and went
370
to the bazaar to buy something. He offered to pay for his purchases with gold coins
371
which were a thousand years old. Then the man went back into the same cave and
372
disappeared. And at the entrance was standing a stone dog. The dog wanted to jump into
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the cave after the man but he became petrified.”
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Ushaktal is the center for Khoshut horses. They are larger than those of the Torguts. At
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a distance of one *p’o-t’ai* from Ushaktal are traces of an old fortress of the
377
times of the conquest of Andijan and Fergana. Many mosquitoes. Wild geese.
378
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**April 4, 1926**
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“The old Khan decided to hand over to his sons the tamgas (seals) that they should rule
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the Khoshuns. There were tamgas of gold, silver, copper and one of wood. The Khan’s wife
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told her favorite son: ‘My boy, take the wooden tamga. Don’t take the gold ones!’ The
386
Khans began to choose the tamgas and the old Khan said, ‘The sky has created water. Let
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us test the tamgas with water. The one tamga which shall be higher shall remain higher.’
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And the wooden tamga remained on the surface of the water, but the gold and silver sank
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underneath the water.”
390
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On the Black Irtysh are many gold prospectors, tens of thousands of them. The gold is
392
only slightly under the soil. The Tu-t’u sent soldiers to detain the seekers, but on
393
reaching the gold the entire troop disappeared.
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Today is a beautiful day. From all sides appear mountains—blue, sapphire, purple, yellow
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and reddish brown. Gray sky and pearly vistas. Alongside the bed of a broad current we
398
reach Kara-Kizil. It means black-red. The name is correctly given because the mountains
399
are of coarse granite, black and red. The silence of the desert. How much more agreeable
400
are these isolated *langars* than the cities and dirty bazaars!
401
402
And only to think that we could have gone for four days through solitary mountains,
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amidst far-off snows! Today the first small pine appeared. The whole day, for
404
seventy-four miles, there was only one small *langar,* with a bad well, a hundred
405
feet in depth. For the whole day only two small caravans of emaciated mules. It is as if
406
one did not go by a big Chinese road but through a new undiscovered country. From the
407
mountains protrude layers of black slate and coal formations. And the whole desert holds
408
its breath awaiting the steps of the future.
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**April 5, 1926**
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It is simply a torture with the *tserik**.* He goes to sleep in an
415
*arba* and he fails to guard not only our arms but even his own gun. During the
416
night the servants of some passing Amban wanted to put our horses out of the
417
*langar.*
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And the mountains are so beautiful! They stand, dark bronze, with greenish and carmine
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spots. Behind the mountains again lies the desert, with dark shingled slopes strewn with
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light-yellow bushes. A whole carpet of Asia.
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During the day it is hot. An eastern wind brings some relief. We passed nine
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*p’o-t’ai* to the poor village Kumash. A pilfered and disrupted village. Two
427
tumble-down and uninhabited *langars.* At one time there was something here. E.I.
428
asks, “But Ambans and Taotais are traveling here. Is it possible that they are stopping
429
in such dirt?” Suleiman laughs, “What does it matter to these Ambans? If they only have
430
an opium pipe and a woman! They roll in any dirt!” Apparently, respect to the officials
431
is not very great. Through travelers from Khotan a vague report penetrates about the
432
replacing of Taotai Ma.
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434
The *Barkhans* are silent. The mountains are hidden in blue mist. We are reminded
435
of a characteristic case. The travelers from China to Tibet relate how a nurse with a
436
child was left on the border as customs inspector. It happened that the border official
437
smoked much opium and his wife was so busy in the household, that the nurse had to
438
fulfill the duties of a customs official. This was printed in the Shanghai papers. .
439
440
Last year Kalmuck pilgrims were prohibited from going to Tibet to worship in the
441
sanctuaries. Such prohibition is very significant.
442
443
Already today the Chinese torture begins. The heat which we would have avoided on the
444
Koshut mountain path has begun. It is now very early spring. They say the snow in
445
Urumchi has already melted. In the evening we reprimanded Suleiman for his habit of
446
letting his whips pass over human backs. He is astonished: “How shall I deal otherwise
447
with a Dungan or Chinese? Does he understand reason? Either he takes you or you take
448
him. Why do you think that the Dungan *mafakesh* went so quickly yesterday?
449
Because from early morning we gave him a good kick. But today he probably will come
450
late.” And in such manner are they living here—a whole chain of evil.
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**April 6, 1926**
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A hot day. First the desert with many mounds and rocks surrounding it. After passing
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eight *p’o-t’ai* we entered a beautiful gorge. We went through it for several
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*p’o-t’ai.* Bluish-black bronze rocks, all-creviced. Complete lack of water.
459
Destroyed *langars* on the way. Probably the water disappeared and the people
460
were forced to migrate. During the entire day we saw only one caravan of mules and two
461
riders. The greatest road is truly nothing but a stony desert. From seven in the morning
462
until half past four, no life is seen on the road. If we had gone by the mountain path,
463
we would be in Urumchi tomorrow. We stay overnight in Argai Bulak. An isolated
464
*langar* amid bronze mountains. They say that here was also war with Andijan. A
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cave is seen high in the sandy rock. The trails to it are entirely crumbled.
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**April 7, 1926**
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On account of the inhuman Governor-General we are compelled to proceed through the hot
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gorge. Varied sand formations; all is much more beautiful in Ladak. Amidst the sands a
473
vivid green strip of grass is suddenly seen. It means that from the rock, unsuspected, a
474
spring of ringing water is flowing which spreads over the sand. To be sure, one could
475
easily gather the precious fluid into a constructed canal; one could easily repair the
476
stony road; but of course the improvement of the country does not enter into the
477
schedule of occupations of the Chinese administration. After a small crossing we enter
478
the burning plain. E.I. , stifling from the heat, says, “This is not a governor but an
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old monster!” Really to compel foreigners to take four extra days of burning road—it is
480
stupid and inhuman. It is just the same as to say to an American: “You can go from New
481
York to Chicago but only via New Orleans.” Amidst sands, amidst the milky mists, glows
482
azure Toksun. Only one day’s distance is Turfan and out of its nine-hundred-foot pit
483
rises the heat. One can imagine how easily in summer even the natives die from heat in
484
Turfan.
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In Toksun the trees are already vividly green. A thick verdure springs up from the
487
furrows. We are standing on the shore of a river dividing into many tributaries. ... If
488
only there would not be dissension again! Today the dawn started with an ugly fight.
489
Suleiman battered up Sung and the latter came running to us all covered with blood. It
490
is necessary for us to get rid of Suleiman quickly. This brute does not understand
491
reason. And his persecution is chiefly directed against Sung only because he does not
492
steal. But at the base of all this, the Tu-t’u himself is responsible for all the
493
fighting—he who has confiscated our arms and who has ordered them carried sealed as a
494
demonstration to the whole province. If we had the revolvers the men would conduct
495
themselves differently. It is hot; even at five o’clock the heat does not diminish and
496
the night brings no coolness into the tents.
497
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Toward evening they bring the horses to the river. They walk them up and down before us.
499
Will we not buy? The price is from three hundred to one thousand *lans.* A
500
beautiful light-bay horse. On the back is a black stripe. The posture of the head
501
reminds us of a zebra of kulan. Is there not in the species of Karashahr horses, a cross
502
with, the kulan?
503
504
At twilight the Dungan Chinese doctor comes. He speaks Russian. How is that? It appears
505
that his wife is a Russian Cossack woman from Semirechye. And here she herself is
506
coming, in pink trousers and a blouse; and with her is a dark little girl. And under the
507
stars of Toksun rings out the soft complaint of her life. From her thirteenth year her
508
family sold her to Dungans. She ran away. There came the revolution. Her relatives
509
disappeared. Came famine. And now the Cossack woman appears in a Chinese attire. “I am
510
weary; I have nothing to speak about with them. They are dirty. And now we are anxious
511
again to go to my country. My husband wants to be there. I bought for myself a little
512
girl, a Sart. I paid twelve *lans* for her. I made for myself a kind of tent out
513
of linen and put it in the room in order to cover their dirt. In Urumchi many of our
514
Cossack women, because of need, have married Chinese. The educated ones and good
515
dressmakers married Dungans.
516
517
Here are many scorpions. Beware at night. Turfan and Toksun are notorious for their
518
scorpions. A little one bit me—I screamed with pain for three hours. Then they tightly
519
tied a string around my finger and applied opium. Be careful.”
520
521
The Cossack-Dungan woman goes into the dusk with the husband foreign-to-her and with the
522
purchased little girl, whom she calls Eudoxia. And so the Tu-t’u sent us not only into a
523
furnace but also into the city of scorpions.
524
525
It is hot at night. The grasshoppers chirp ceaselessly. George is astonished that until
526
now human beings are sold. And this goes on openly and businesslike. Maybe in the list
527
of the commands of the Tu-t’u, presented by him to the British Museum, there is a
528
flowery command about the sale of human beings.
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**April 8, 1926**
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Because of the cruelty of the Governor-General we spent a horrible day. We dragged
535
ourselves through the burning stony desert. On the horizon the hot air is all a-quiver.
536
The far-off inexistent lakes become dense and the mirages melt and are transformed into
537
a gray pitiless plain. The far-off mountains merge into the heat. Only to think that we
538
might, by now, have been in Urumchi. We would have already read news from America. But
539
because of the despotism of a monster we have to tramp needlessly over the foothills for
540
three more days. We shall stop in the *langar* of Pasha Tsaigan.
541
542
On our way, we have been thinking. The Europeans are not justified in destroying the
543
monumental conceptions of the Near and Far East. Here we have seen caves pilfered and
544
stripped. But when the time of the regeneration of Asia shall come, will she not ask,
545
“Where are our best treasures, which were constructed by the creative spirit of our
546
ancestors?” Would it not have been better, in the name of knowledge, to study all these
547
monuments, carefully retain them and create conditions fostering preservation? Instead
548
of this, fragments of frescoes were taken away, only to perish because of change of
549
climate. In Berlin, whole cases of frescoes were destroyed by rats. In some countries
550
parts of the monumental constructions are piled up in the museums with no indication as
551
to their original purpose and meaning. Our friend Pelliot is right not to destroy these
552
monumental constructions, but to study them and publish his researches about them. Let
553
individual works of art move freely on our planet, but the deeply conceived composition
554
of construction must not be destroyed. The result is that the head of a Bodhisattva is
555
in Europe and its painted boots are in Asia. Where then is the disinterested knowledge
556
which first of all purifies and preserves and restores? What would the world of learning
557
say if fragments of the frescoes of Gozzoli or Mantegna were to be scattered in
558
different countries? Soon over the whole world speedy steel birds will fly. All
559
distances will be within reach, and not ragged skeletons but evidences of a high
560
creation must meet these winged guests.
561
562
During the whole of today we saw only one small caravan of mules and only one rider. The
563
dead silence of the great road is comparable only to the lethargy of contemporary China.
564
Youth will come and the deserts will flourish.
565
566
In the *yakhtans* the candles have melted; the yellow sun hides behind the amber
567
mountains. Tomorrow should be cooler—we shall go beyond the mountains into the first
568
zone of the Altai climate.
569
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**April 9, 1926**
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We are passing the last ridges of the Heavenly Mountains of T’ian Shan. We pass beside
575
the route to Turfan. On the crossroad is an old Chinese *stela* with half-erased
576
inscriptions and ornaments. There, long since, in the depths of the centuries, someone
577
sought to preserve with care the signs and milestones. Farther on, our road branches—one
578
road goes through the mountain passes and the other along a river with fifteen fordings.
579
Our people debate a long time, as if the direction of our road were a state affair. The
580
council has decided to go through the passes. All this is being discussed so seriously
581
in order that we should realize the seriousness of the crossing. But the anticipations
582
are in vain. Both crossings are very easy and bear no comparison with Ladak and
583
Karakorum. We descend from the mountains to a small river. The ruins of an old fort are
584
visible. Against the dark blue background of the mountains, a light golden sand peak
585
shines out unexpectedly. We are told: “There lives a holy man. Formerly he used to show
586
himself to people. Now no one sees him, but we know he lives there. A kind of little
587
chapel stands there. But the doors are not seen.” Thus a legend is being created.
588
589
Again we go by a narrow, bumpy village road and no one can believe that this is the
590
biggest or rather the only artery of a whole district, which contains the metropolis. It
591
is strange and even monstrous to see such deterioration of an entire country. One thing
592
is beautiful—the soft bells of a long row of camels. These are the true ships of the
593
desert.
594
595
We stop in Tapan ch’eng (the city of the Pass). We have marched eleven hours. E.I. even
596
kissed her horse. To Urumchi it is now only twenty-two *p’o’t’ai.* It is very hot
597
during the day. The stars twinkle with unusual brightness. For the first time we heard
598
the gongs of the little Chinese temple.
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**April 10, 1926**
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In the evening a *buran* sprang up. We fastened the tents down with all our
605
spikes. We heaped the *yakhtans* around for weights and we spent the wretched
606
night in the trembling little house. At two o’clock during the night the gongs sounded
607
in the temple. But we could not find out what kind of night service it could be. By
608
morning the *shamal* became even stronger. Everything was obscured in a
609
gray-yellow dust. The mountains disappeared. During the entire crossing we proceeded
610
against the whistling waves of the whirlwind. On the approach to the capital of the
611
Tu-t’u, the villages became still more bedraggled. The road is still worse and the types
612
of Dungans still more murderous and savage. The difference of prices for products is
613
incomprehensible. Here ten eggs cost one *sar,* and in the next village they are
614
half the price. The same with fuel and forage.
615
616
A gray desert with white layers of salt. The waves of dust are moving about and the
617
tails of the horses are curling. It is easy to imagine that the whirlwinds of Asia can
618
overturn a loaded *arba* with fifty *puds* (two thousand pounds) or can
619
stop a *troyka.* There were special difficulties in pitching the tents in the
620
dirty little village of Ts’ai-o-pu. The tents fluttered in the wind, everything was
621
atremor and a layer of dust instantly covered everything. And so we sit, amidst the
622
muffled knocks of the storm, amidst the layers of sand and dirt. Why did we have to go
623
through this furious *shamal* when by now we could have been in Urumchi for three
624
days? Apparently the Tu-t’u wanted to show us his country in its complete dejection. Our
625
eyes fill with dust and the sand grits against the teeth. The noise and the blows of the
626
wind remind us of the tremendous seas vividly chronicled in the newspapers during our
627
last crossing of the Atlantic.
628
629
Sometimes the formations of the mountains particularly suggest the fusion of
630
multi-colored fluids, and often the desert thunders with the chords of the ocean. The
631
*shamal* does not stop by evening as our caravaneers hoped.
632
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**April 11, 1926**
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637
This story is told in explanation of the gales: “The Chinese army was pursuing a Kalmuck
638
giant. The giant was strong. He evoked the gale to his aid from the mountains and he
639
himself galloped away. And the gale scattered the Chinese forces. But as there was no
640
one to conjure the gale, so it has remained.”
641
642
Today part of the horizon has cleared. The faint outlines of mountains glimmer with
643
their snowy crests. Steely lakes gleam below, surrounded by white borders of salt. The
644
gale continues. It has become freezing during the night. Instead of the
645
*shamal* it is now a freezing Siberian *siverko,* which pinches the cheeks
646
and makes the eyes water. We take out our fur coats. Apparently we have to experience
647
all the peculiarities of the local climate. The desert has changed into naked,
648
grayish-yellow, silent mounds. The mountains in the distance are azure. The road is not
649
a short one. Judging by the time it will take, there are fourteen *p’o-t’ai.* Far
650
away, between two hills they point out Urumchi to us.
651
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Before we reach the Chinese city we pass through a former Russian concession. There is a
654
broad street with low houses of Russian type. We read the names: “Conditerskaya” (Pastry
655
Shop); “Yuveleer” (Jeweler); Bardigine Company. . . . The messenger from the firm of
656
Belyankhan arrives and takes us to the living quarters which are prepared—a low white
657
house with two rooms and a foyer. But a difficulty arises: In order to let us in they
658
would have to dispossess two foreigners—and this is so distasteful to all. We go to G.,
659
the representative of Belyankhan, to take counsel with him. It appears that everything
660
is completely filled in Urumchi. There are no houses. We shall have to stay in
661
*yurtas* outside the city. It is better. George gallops away with G. to find a
662
site for our camp. Some curious people walk around us and they all insistently want to
663
know who we are, where we come from, for what purpose and for how long, how many people
664
are with us, and what is in the cases.
665
666
We have dinner with the G’s. The conversation is about our America, about the life
667
there, about the intensity of work; about the signs “Keep smiling.” Yes, yes, this sign
668
is also needed.
669
670
For dinner at the G’s, there is an entire table filled with foreigners. It appears that
671
today is an important day. The Tu-t’u called the Dungans to him and announced to them
672
that he had no complaint against them. At the beginning of March mobilization took place
673
and it was announced that every one was called out, but that the Dungans were not
674
needed. The Dungans were troubled, especially since the Dungan officials had been
675
discharged from some posts. In the city itself a dangerous band of Dungans had been
676
operating. Following the mobilization, about ten thousand soldiers were sent toward
677
Hami.
678
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**April 12, 1926**
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683
Since morning our people have refused to move beyond the town to the
684
*yurtas.* They are afraid of being attacked by robbers. With George we went to
685
C., to Chu-ta-hen, to Fan (who is in charge of the foreign section) and to the Tu-t’u
686
himself. For a long time we passed through the Chinese city. Triple walls; long rows of
687
shops. The products are more varied than in Kashgar. C. is a sympathetic Italian who is
688
in charge of the post office. He was astonished at all our experiences, and advised us
689
to go via Chuguchak, through Siberia, to Japan—the same way that our friend, Allen
690
Priest, went. Chu-ta-hen is a young Chinese who speaks several languages. He smiles, and
691
becomes indignant about the events in Khotan and Karashahr, and assures us he is ready
692
to help. He takes us to Fan and the Tu-t’u. We go through all sorts of gates and alleys;
693
we have tea with both dignitaries, and both offer us much sugar and assure us that in
694
Khotan and Karashahr mistakes were committed by the officials; that we are great people
695
and that is why we must pardon small people. They assure us that a thing of this sort
696
will never recur, and that we can be absolutely calm, in Urumchi. But as to any
697
investigation—not a word. We go back through all these long bazaars. Entire alleys
698
filled with ginghams, hosiery, cheap crockery and popular pictures. At home E.I. meets
699
us with a surprise. At the very moment when the Tu-t’u was assuring us of his friendship
700
and help and good will, our house was being searched in great detail by the Chief of
701
Police, accompanied by a Tartar translator. Again E.I. was questioned about our art
702
works; again the same absurdity was committed from beginning to the end. How can one
703
believe the assurances of the Tu-t’u?
704
705
After dinner I go to arrange a passage through Altai through Siberia, just as for
706
Priest. The answer may not arrive before two weeks. To find better quarters is
707
impossible—all the houses are crowded. They say that in five days someone is leaving the
708
city and so we may succeed in moving at least for a short time into more comfortable
709
lodgings. Keep smiling! Keep smiling!
710
711
Today I spoke to three Chinese higher officials, thus: “I am fifty-two years old; I have
712
been honorably received in twenty-three countries. No one in my life ever prohibited me
713
from working freely on my peaceful art-work. No one in my life has ever arrested me; no
714
one in my life has ever taken away my revolver as a means of defense. No one in my life
715
has ever sent me forcibly in a direction which I did not desire. No one in my life has
716
convoyed prisoners together with me. No one has ever treated me as a robber. No one has
717
ever refused to take into consideration the request of a middle-aged lady based on a
718
matter of health. But the Chinese officials have done all this. Now our only desire is
719
to leave as speedily as possible the borders of China where they insult so flagrantly
720
the peaceful cultural expedition of America.”
721
722
All this was said. The Governor-General and the Vice-Governor do not comment. They give
723
assurances that in Urumchi no one will touch me. But behind our backs at the same moment
724
they are making a search and E.I. has, without reason, to open all cases and trunks.
725
Keep smiling!
726
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**April 13, 1926**
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731
We search for some sort of suitable house. In Urumchi it is most difficult. This night
732
they have stolen a horse from G. During the night a high wall was broken and the horse
733
was taken out of the stable. The dogs barked. The hostlers slept. The thieves worked and
734
the horse disappeared. Of course the police will not find it. But maybe one can buy it
735
back from the local Kirghiz.
736
737
The drums thunder. With red banners, the newly formed regiment marches. Real
738
ragamuffins. But F. (the director of the Russo-Asiatic Bank), calms us: “This is
739
nothing. Look at the soldiers near Hami. Wonderful bands they are!” Keep smiling!
740
741
Smilingly the Chinese tell us: “How interesting it will be for you to relate in America
742
all your adventures.” A very strange attitude toward themselves. Also they did not
743
permit Priest to take photos in Tun-huang. However, in the six volumes of Pelliot these
744
caves have long ago been reproduced.
745
746
F. arrives. He does not know how to return to Shanghai. It is interesting to hear the
747
tales of those who were trapped in this way. On the so-called imperial road, it is
748
impossible. While on his way here, he was arrested, detained, and afterward he was under
749
the fire of the Hunghutze who are sometimes better organized than the state troops. He
750
tells of past events in Siberia. He relates many horrors. G. arrives. New tales about
751
the atrocities of the regiment of Anenkoff: How the officer, V., hacked to pieces the
752
families of sixteen officers in his regiment, having first attacked all the women. Where
753
is the image of humanity?
754
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**April 14, 1926**
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759
A vivid day, full of sunshine. The snow on the mountains of Bogdo-ula is glistening.
760
These are the same mountains beyond which “live holy people.” One may wonder; has not a
761
site been reserved for them in Altai? Today the holiday of Ramazan begins. Drums, calls
762
from the mosques and crowds of people.
763
764
It would be interesting to examine more closely the psychology of the local officials.
765
Here are the so-called generals and ministers of finance, of commerce and education. One
766
hopes that there is no minister of transportation; if so, how could one account for the
767
exasperating condition of the roads? How does the Minister of Education enlighten the
768
people? And where is this mysterious system of industry? When the Minister of Industry
769
asked one sick man about the condition of his health, the latter said: “The same as your
770
industry.” And the Tu-t’u “modestly” said that the grateful population had erected a
771
monument to him for the prosperity of the district!
772
773
The system of taxation is remarkable. For example, at the gold mines, taxes are being
774
assessed according to the number of workmen, quite irrespective of the results of the
775
works. Now on the Black Irtysh there are thirty thousand people excavating. Of course,
776
all this leads to the depletion of the gold-bearing soil. We move into the little house
777
near the Russo-Asiatic Bank. Probably we shall have to stay there two weeks.
778
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**April 15, 1926**
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783
Tales about the Tu-t’u. The Peking government has tried many times to replace him but
784
the shrewd Tu-t’u has gathered signatures from the local beys and sent to Peking the
785
“petition of the population” made up by him saying that only the presence of Yan the
786
Tu-t’u had guaranteed the peace of the country. But the peace of the province of the
787
Tu-t’u is the peace of Death. This administrator affirms that the construction of
788
factories and the development of manufacture creates a workers’ class and that is why
789
one must not develop industry and build factories.
790
791
In 1913 this administrator suspected his eight relatives of treachery. He therefore
792
arranged a banquet, invited all officials and during that dinner, with his own hands,
793
shot the chief suspect; and the guards at the same table made an end to the seven
794
others. In 1918 the Tu-t’u had a grievance against one of the Ambans. He sent the
795
disfavored one to Hami and on the way the Amban was “pasted with paper” and by this
796
unique method he was strangled. In the “Garden of Tortures” of Mirbeau this invention of
797
evil was omitted.
798
799
Of course the collection of funds for the erection of the monument for the Tu-t’u was
800
conducted throughout the whole district by forced subscriptions. And as a gift “from the
801
grateful population” appeared an ugly copper figure with gilded epaulettes and stars.
802
For the improvement of the morale of his officials, the Tu-t’u prohibits them from
803
subscribing to the foreign as well as the best Chinese newspapers. It is monstrous to
804
see all these medieval measures in the days of the evolution of the world. For a few
805
sensitive young officials, it is very difficult. I remember the sad smile of the Amban
806
Pan in Aksu. I understand why his only newspapers were from the postmaster Cavalieri.
807
There is one hope: the Tu-t’u is very old, and his “benevolent” strangulation of the
808
huge country cannot continue for long. One should not forget that the population
809
remembers well those few Chinese officials who did not pillage and did not manifest
810
their hatred for humanity. They speak highly of a certain Taotai of Chugutchak. They
811
remember Pan-Tajen, the father of our acquaintance from Aksu well and warmly. When the
812
old Pan-Tajen was buried, the whole city accompanied the funeral procession. Unlike the
813
usual custom, the old official did not leave any money because he did not take any
814
bribes.
815
816
Today is the holiday of Ramazan. The city is attired in vividly colored dress. The
817
people pay visits to each other. In the morning about two thousand people listen to the
818
sermon of a Mullah in the open field. Two Chinese visits—Chu-ta-hen and Fan, with
819
translators. The young Chu-ta-hen openly sympathizes with us and his keen eyes can look
820
straight at us. Fan more often averts his eyes. Now he has the new excuse that all our
821
difficulties have come from the Peking government which did not notify Sinkiang about
822
our coming. But from October 12th until today Fan had enough time to get in touch with
823
Peking and there is no need to blame the fault of Sinkiang on Peking.
824
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**April 16, 1926**
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829
Strange information reached us about the pillage of the frescoes of Tun-huang. If this
830
report is true, then such vandalism has to be investigated as an entirely unlicensed
831
destruction of a uniquely preserved monument. They say, “Some American” merchants came,
832
cut out pieces of the frescoes and succeeded in carrying away “many cases.” It seems
833
that Chinese pursued the robbers but, as usual, were unsuccessful; and as a result the
834
monument is defaced. The world of learning should not fail to investigate the
835
destruction of this unique shrine. Of course, Allen Priest, who probably was in
836
Tun-huang during the fall may give authentic and detailed information. We can only set
837
down this fact for information. How indignant Pelliot would be should he learn about the
838
destruction of the monument which he studied and wrote about. Here the whole foreign
839
colony knows about what happened.
840
841
Just now a regiment is passing in the street. Is it possible that this collection of
842
ragamuffins can show resistance to any one? The shrewd Tu-t’u is playing on these torn
843
strings. Sometimes he calls into life the Dungans; now the Moslems; again the Kalmucks
844
and then the Kirghiz. Or he may bring out varicolored roosters and announce that he
845
whose roosters will conquer, shall be first. And the rooster of a certain color is
846
already prepared to conquer his rivals, thus accomplishing the desire of the
847
administrator. Or, also, the administrator may invent a non-existing plot or a revolt.
848
The slavemaster has much ingenuity. . . .
849
850
We are indignant about the plundering of Tun-huang. The looting of the mosques of the
851
Trans-Caspian district is also mentioned. And in Merv, the Oasis of Anou, valuable mural
852
tiles are cut out and looted. Damascus is also destroyed. What does this mean? Is it
853
possible that certain cosmic laws are being fulfilled. “Those, going toward the abyss,
854
continue the path of their destiny, in tremor.” So it is said in the teachings of the
855
wise concerning the fulfillment of dates.
856
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**April 17, 1926**
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861
During the long travels events are slipping by; only lately we dreamed of a trip to the
862
Easter Islands, and now they tell us of the submersion of these islands three years ago.
863
Is it possible that the giants of Atlantis have forever been merged in the abysses, and
864
the flow of the cosmos—this Santana of Buddhism—is fulfilling its unalterable course?
865
During the period of our marches through mountains and deserts, some of the smaller
866
stars became of first magnitude. And a new island with a population of ten thousand sank
867
into the sea. Lakes have dried up and new unexpected currents gushed forth. The cosmic
868
energy confirms the steps of the evolution of humanity. Yesterday’s “inadmissible” fairy
869
tale is already being investigated by science. The refuse is being burned and the ashes
870
are fertilizing the seedlings of new conquests.
871
872
In the silence of the suburb of Urumchi, one speaks in a comprehensive way about the
873
tasks of the evolution of humanity, about the movement of nations, about knowledge,
874
about the significance of color and sound. ... It is gratifying to listen to this broad
875
reasoning. . . . Some islands have merged into the depths and out of the depths have
876
arisen new ones, powerful ones.
877
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**April 18, 1926**
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882
A journey out of town arranged by Yan Chang Lu and Chu-ta-hen. We visited the temple “of
883
the god-devil,” with a portrayal of hell. A poor temple. The images are ugly. Chu
884
assures us that this is Buddhism but afterwards he himself confesses that such “popular
885
primitive religion” has nothing in common with Buddhism. Hell is represented very
886
undecoratively. In an oblong space on the floor a group of shoddy figures, recently
887
completed, is arranged. A unique garden of tortures. They are grinding the sinners with
888
millstones. They are crushing them with a press covered with nails. They are ripping
889
their abdomens; they are boiling them in tar; they are tearing them apart with hooks and
890
are injuring the extremities of the sinners by all the possible measures within the
891
compass of Chinese fantasy. Especially revolting is the conduct of the righteous ones,
892
who, self-satisfied and arrogant, watch the tortures from little bridges and balconies
893
of Paradise. It is not indicated to what section of hell the Tu-t’u himself will be
894
assigned. All this curio-museum makes a pitiful and meaningless impression.
895
896
Afterward we visit the statue of the Tu-t’u with all its lifeless copper “grandeur”;
897
then the pavilions and the pond which the Tu-t’u has constructed. Later we ascend a
898
mountain behind the river, to the Tao temple in which is the god-of-all-gods. On one
899
side of him is a six-armed god of horses and animals; on the other side is the god of
900
insects. The impression of the temple is somewhat better and finer. Probably this is due
901
to its more solitary location on the mountain. From the nearby rock the whole city is
902
seen and all the surrounding mountains and hills. This is the most satisfying spot that
903
we have seen in Chinese Turkestan. After this the temple of the god of thunder remains
904
to be seen; it is unattractive and of little interest; and then tea and a dinner with
905
the tiresome sitting on the floor. The old Yan Chang Lu very soon becomes intoxicated
906
and his son sends him home. A satisfying conversation with B.; the broadness of his
907
views may well astonish one. From Bogdo-ula, clouds are rising. It becomes cold toward
908
evening. We shall have to find time to go to old Urumchi which is ten
909
*versts* away. The red temple, after which the new city is named, is there.
910
Toward evening again a game of pegs. In the yard is a crowd of people. Swings,
911
exercises, May-poles; all nationalities; many children. There is also a project to
912
organize a club. It is simple, human. It is joyous to behold.
913
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**April 19, 1926**
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918
It has become cold. This does not save the god of water from much discomfort. On account
919
of the drought the Governor-General gave orders that the god of water be taken from the
920
temple, and that his hands and feet be chopped off. We have read about savages who whip
921
the gods because of their lack of zeal, but it appears that these savages live in
922
Urumchi and that their leader is the Governor-General who considers himself a master of
923
Chinese science. But who knows whether the god was simply a lazy one? Did he not have
924
the hostile intention of stirring up the people against the Governor-General? With such
925
a number of gods one may expect all sorts of alliances of those hostile to the
926
“government.” The local inhabitants are so accustomed to such an administrator that the
927
strangest things begin to seem to them quite natural. One cannot build factories—this is
928
natural. One cannot prospect for oil—this is natural. One cannot receive newspapers—this
929
is natural. One cannot have a doctor—this is natural. Everything becomes natural.
930
931
From the mountain crevices curl clouds of smoke—the underground fire of coal is creeping
932
out and the most precious resources of the country are vanishing.
933
934
Toward Ku-ch’eng, in the Valley of Death, lie heaps of bones—traces of a butchery of
935
many thousands. Most of these dead ruins stand as witnesses of butchery and treason. But
936
the province is “calm.” And only the cemetery vies with this great calmness. How will
937
this calmness of death explode? Who will come? Whence will he come? Who will begin the
938
internal revolt? In the silence of the cemetery it is difficult to understand which tomb
939
will be the first.
940
941
During the night in the direction of Hami pass bands of ragamuffins, called soldiers.
942
They say that the Tu-t’u believes that forcibly gathering the ragamuffins from the
943
bazaars into the barracks frees the city from a dangerous element. But what will be the
944
fate of these armed gangs and upon whom will they turn their rusty arms? A Shanghai
945
newspaper arrives with a description of an assault by Chinese armies on an American
946
mission and the killing of the missionary. Formerly, this information would have upset
947
one, but now no one is even astonished. And how else? They ask us whether we are sure
948
that the Chinese will give us permission to go to Chuguchak? We answer, “And where else
949
will the Chinese put us?” They tell us that everything is possible. They relate cases of
950
absurd prohibitions and violence. When we are astonished at the “local affairs” the
951
natives ask us “Is it possible that in America and Europe they do not know about
952
Sinkiang?” If we had known one-half of the reality we would never have continued our way
953
through China.
954
955
On Bogdo-ula snow fell; one has to light the stoves.
956
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**April 20, 1926**
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961
During the night everything became white. It has been a long time since we have seen
962
snow mountains with all their fine crystalline lines. Mountains, mountains! What
963
magnetic forces are concealed within you! What a symbol of quietude is revealed in every
964
sparkling peak! The legends of the greatest valor are conceived near mountains. The most
965
human words find outlet on snowy heights. Toward evening, snow fell also in the valleys,
966
and the whole district took on a wintry character. Tsenkevich comes. We speak about all
967
the subjects near to us—his wanderings and adventures; they comprise a complete epic. An
968
inexpressible charm lies in the fact that people leave their native places and on
969
invisible wings make the earth small and accessible. And this accessibility is the
970
beginning of the attainment of far-off worlds.
971
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**April 21, 1926**
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976
There is snow since morning. Bogdo-ula appeared all snowy and blue. It is strange. F.
977
does not believe in the horror of some quarters in Bombay. He cannot believe that these
978
shameful cages with women exist. But every chauffeur knows it, and without any desire on
979
your part takes you to see this hell—is it for the existence of this, that the earth has
980
endured so many thousands of years?
981
982
M. says, “The Chinese desire to be left in peace.” I agree and I always stand for the
983
inviolability of freedom—but then it has to be fundamental and not hypocritical. The
984
most unpardonable things on earth are hypocrisy, ignorance and treason.
985
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**April 22, 1926**
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990
By six in the morning all is covered with snow. Along Bogdo-ula creep billows of milky
991
clouds. . . .
992
993
“The old lama went forth to look for Manjushri, the ruler of wisdom. He walked a long
994
distance and finally he saw a man who was wringing out skins. Before him stood a little
995
pail with the water from the skins! Complete dirt. The lama inquired from the man as to
996
whether he had heard of the path to Manjushri. But the man only offered him a drink from
997
the dirty pail. The lama was dismayed and hastened quickly away. But he met a
998
clairvoyant lama who reproved him saying, “Stupid lama; you met Manjushri himself and
999
the very dirt would have become a beverage of wisdom if you had had the courage to taste
1000
it.” So do they speak of the courage of contact with Matter. Very significant are the
1001
conversations of these days.
1002
1003
The Olets know of the legend about Issa as do the Torguts. The slander against this
1004
legend becomes still more incomprehensible. Every enlightened lama speaks confidently
1005
about Issa as about any other historical fact.
1006
1007
Highly interesting are the words of At-Tabari about the prophetic mission of Mohammed
1008
(“History of Prophets and Kings”): “The revelation of the divine messenger began with
1009
impartations of truth, which came to him as the morning glow. Then he was filled with
1010
the desire for solitude and remained in the cave on Mount Hira. And so to him came the
1011
eternal True One and said, ‘Mohammed, thou art god’s messenger.’
1012
1013
“ ‘I knelt,’ God’s messenger says, ‘and I waited. Then I slowly left. My heart was
1014
trembling. I came to Hadija and said *to enwrap me, enwrap me,* and my fear left.
1015
And He came again and said to me: «Mohammed, I am Gabriel, and thou art the Messenger of
1016
God»’ . . .”
1017
1018
The exclamation “Enwrap me” gives authentic occult character to the narrative.
1019
1020
“Varaka the son of Naufal said to Mohammed, ‘This is the divine revelation which was
1021
sent to Moses, the son of Umran. Would that I might live until the time when thy people
1022
shall expel thee!’—‘Shall I be expelled by them?’ Mohammed asked. ‘Yes,’ he answered,
1023
‘Verily never has a man appeared with that which thou hast appeared, without having
1024
aroused hostility against himself. In truth they shall consider thee a blasphemer. They
1025
shall harass thee, shall exile thee and fight against thee.’ The words of Varaka
1026
increased Mohammed’s firmness and dispelled his unrest.”
1027
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**April 23, 1926**
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1032
Again the sun is here. Information comes that the road to China is absolutely
1033
impassable. Every one without exception speaks of war, speaks of pillage, and of course
1034
of the approaching heat. This path is closed. It is also strange that outside of F. no
1035
one has heard about the exporting of the frescoes from Tun-huang. Of course Priest must
1036
know all about that affair.
1037
1038
What an old hypocrite is the Tu-t’u! It appears that this hypocrite even has a school of
1039
law in Urumchi. You can imagine what “law” is being taught there. And by what statutes
1040
of this law, are judged all the robberies and briberies ordered by the officials. Some
1041
say, “One has to study China from the front entrance—from the ocean.” But it is more
1042
enlightening to know the hidden recesses where nothing is “aired,” for otherwise one
1043
could not see the thousand-year-old atrophy. Of course, the Tu-t’u thinks that no one
1044
will reach him through the desert.
1045
1046
A letter has come unexpectedly from Sikhim, from Colonel Bailey. They write about the
1047
books that were sent to us. But the majority of them have never reached us. No news from
1048
America. Probably the letters also disappeared or are being held back.
1049
1050
What pure air we have today!
1051
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**April 24, 1926**
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1056
We received an invitation from the Commissioner of Foreign affairs, Fan, to come for
1057
dinner tomorrow. Is this not hypocrisy? With one hand to prohibit everything and with
1058
the other to invite us for dinner! If this is “skillful” diplomacy then it is not at all
1059
skillful, because a clever action is judged by results. And of course a hypocritical
1060
dinner cannot improve our relations. It would be better to give us permission to visit
1061
the Buddhist monasteries. Incidentally, our arms have been taken away and have not been
1062
returned.
1063
1064
The list of guests is a most absurd one: the Catholic missionary is Dutch; Kalin, a
1065
German; Cavalieri, an Italian; Channishef, a Moslem; and some Chinese. We shall see.
1066
1067
G. tells us about the villages of “Kerjaks” in Mongolian Altai. These “Kerjaks”—Old
1068
Believers—have preserved their own customs. Their chapels, their readers of the
1069
scriptures, their food, and their complete isolation from “worldly men.” They use
1070
neither vodka nor tobacco. They deal in apiaries and furs, fish and cattle. In the midst
1071
of the Dungans and the Kirghiz stand their three villages of fifty or sixty houses; and
1072
nothing new penetrates behind their fences. Probably they keep up relations with their
1073
fellow-believers in the Russian Altai.
1074
1075
And it is strange and wondrous—in the whole district everywhere they are praising Altai.
1076
There, the mountains are beautiful, the cedars are powerful, the rivers are swift and
1077
there are hitherto-unseen flowers. And on the river Katun, it is said, will occur the
1078
last war in the world and afterward peaceful labor.
1079
1080
A year ago an embassy went to Tibet from Mongolia comprising thirty Mongols and three
1081
Russians. On the Tibetan border twenty Mongols and two Russians died. According to the
1082
report they died of some kind of gases. Of course, something may have happened in the
1083
districts of geysers and old volcanos or because of winter gales. But the fact is
1084
meaningful, especially because it is difficult to invent such a thing.
1085
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**April 25, 1926**
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1090
The fins of sharks, fungi, red and white seaweeds, bamboo shoots, lotus seeds, pigeon
1091
eggs, trepangs, and many other slimy and slippery dishes. They flavor them with sweet
1092
rice and roses. We finish. In the pavilion of the Governor-General’s garden are three
1093
tables; one entirely of Chinese, the second, entirely Moslem, where no pork is served.
1094
The third is an international one; there are represented China, Russia, America,
1095
Germany, Holland and Italy. Fan, the host, does not eat anything himself. He explains it
1096
on the ground of his strict vegetarianism. His seaweedy face is smiling, probably
1097
because he hates all foreigners deeply and is full of the subtlest hypocrisy. Is it
1098
possible that Fan thinks that this absurd dinner washes away every affront of the Khotan
1099
and Karashahr officials? Not one word is mentioned by Fan about an investigation of what
1100
has happened. And where are politics and diplomacy? On his face is only hypocrisy—so
1101
clear, so apparent. After dinner, we stroll around the pond, on the bank of which stand
1102
two junkas. Then the low bows of Fan.
1103
1104
We pass the statue of the Governor and we pay a visit to the hospitable C. The day ends
1105
well. C. takes us by motor through the encircling road. A fresh wind, and very
1106
clear—truly heavenly—mountains. The evaporation from the newly fallen snow makes the
1107
far-off chains of mountains and peaks ethereal and transparently sapphire. Nearer are
1108
purple hills, and dented clay walls flooded by the sun. It is so vivid, so fresh and
1109
beautiful! And even “the vegetarian” hypocrite Fan begins to be transformed into a
1110
jellied seaweed.
1111
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**April 26, 1926**
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1116
The Kirghiz are galloping on small white horses. On their heads are many-colored,
1117
quilted helmets. Just like the ancient *kuyak* of Russian warriors. On the crown
1118
is a tuft of feathers of the horned owl. On the hand sometimes is a falcon with a tiny
1119
hood above the eyes. They appear like a group which might have come out of the twelfth
1120
or fifteenth centuries. And here in the street stands the motor of C., a powerful
1121
Packard which, without damage, went all the way through from Peking to Urumchi. The
1122
motor belonged to the Russo-Asiatic Bank, but the Governor-General forbade them to use
1123
the machine and they had to sell it at practically nothing. Merely by its appearance the
1124
Packard reminds us that the way from Urumchi to Peking can unquestionably be traversed
1125
by motor. And only human ignorance and hypocrisy repeat the same paralyzing “No!”
1126
1127
Again a cold wind. Again the heavenly Bogdo-ula is a translucent blue.
1128
1129
Here again is a truly favorable sign. A Tibetan lama to whom we gave a hundred
1130
*lans* in Karashahr (at an encampment) arrived today. He brought back the money,
1131
excusing himself because he could not accompany us. He did not succeed in selling his
1132
horses and sheep. And now the horses are thin and there is no food. There is no one to
1133
whom to sell the animals, and the herd of horses cannot be left, so he cannot go with
1134
us. He will remain here until our departure and then will return. This is typical of a
1135
fine type of Tibetan. He walked ten days in order to return the money and to explain the
1136
affair. Up to now we have seen nothing objectionable in the Tibetan-Buddhists. It is a
1137
pity that he could not go with us. He is very well read and speaks with an excellent
1138
accent. He drank tea and dried the cup. He ate pot-cheese and washed his plate and put
1139
the chair in its place.
1140
1141
We went out of town toward the lakes.
1142
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**April 27, 1926**
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1147
Note the character of the negotiations with Fan. He is told that a certain river flows
1148
eastward, but he insists it flows westward. They call his attention to the maps, but he
1149
repeats what he has said. They point out personal evidence but he persists in his
1150
declaration. And so it is against evidence, against maps, against facts. How can one
1151
conduct transactions under such conditions!
1152
1153
The border between Mongolia and China is not clearly defined at many points. Sharasüme
1154
up to the present remains in an undefined zone. Of course the Chinese delay the final
1155
division in every way.
1156
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**April 28, 1926**
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1161
Pilgrims are not permitted to enter Tibet. Some Khoshuts gathered together secretly and
1162
set out for Tibet in February. Will they succeed in crossing the border? Here they know
1163
about the black stone—they await the stone. The Buddhists also know about the legend of
1164
“Issa, the Best of Human Sons.”
1165
1166
A series of details is communicated to us regarding the hypocrisy of the Tu-t’u and how
1167
he freed himself from undesirable officials. This is no longer old lacquered Chinese
1168
work, but the grimace of a ruined mask. And the dark idol of the Tu-t’u stands here, and
1169
on the dark body glow the gold epaulettes and the ribbons and stars. Broadly spread are
1170
the copper legs of the idol; and Fan, with the grin of a skull, bows low. One hypocrite
1171
commands, another hypocrite secretly grins, and the third hypocrite in Khotan cleans his
1172
rifle for treason. From where comes this custom in Sinkiang of making an end of
1173
“disagreeable” people after dinner, behind their backs? From what depths of hatred for
1174
humanity, from what centuries of darkness, came this technique of treason? And this
1175
darkness is being overlaid with “scientific” degrees. Tu-t’u is a master of arts. Fan is
1176
a doctor of sciences, a lawyer and a writer. And where are their writings against the
1177
fetishism to which they are prey? Where are their condemnations of the sale of human
1178
beings and of treason and lies which they slavishly serve?
1179
1180
Throughout the entire day there is the noise of a dry and burning *buran.*
1181
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**April 29, 1926**
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1186
After a hot *buran*—a dry windy day. There is no rain. The Moslems, Tartars and
1187
Sarts are ridiculing the command of the Tu-t’u not to kill animals for ten days; to sell
1188
no meat, and to whip the god of water for the drought. The Buddhists, Kalmucks and
1189
Tibetans are simply deriding such fetishism. The Dungans and Kirghiz, as well as
1190
Moslems, also mock and scorn it. I inquire for whose benefit this absurd act of savage
1191
fetishism is conceived? It seems that this entire comedy is invented expressly for the
1192
Sinkiang Chinese. It means that the Chinese alone are still a prey to the primitive form
1193
of fetishism. We did not know this, believing that the Chinese were committed to “the
1194
justice” of Confucius. And is it not the Tu-t’u himself, in the depths of his soul, who
1195
is going to whip the god of water? Because “the god of water” belongs only to the
1196
Chinese; hence the whipping of the god is needed for the benefit of the Chinese only.
1197
And the Chinese “doctors” and “magisters” are seriously encouraging this vicious
1198
absurdity. And they occupy themselves with absurdity very strenuously.
1199
1200
As before, each night troops of ragamuffins are being dispatched in the direction of
1201
Hami. Against whom is this unique “mobilization” directed? Perhaps against some
1202
detachment of the people’s army of Feng? Of course, all these ragamuffins dispatched by
1203
night are not soldiers but simply fetishes unfit for anything. Out of twenty-four
1204
cannon, which were given by Anenkoff, only two usually work. But probably the cannon are
1205
also looked upon only as fetishes. Today a big parade of “armies” has been ordered.
1206
1207
We ask ourselves, “Why did Fan arrange a dinner for us?” Is not this the beginning of
1208
some difficulties? In Khotan all the Taotai’s persecutions also started with the
1209
forty-course dinner and an honorary escort and with the assurance, “We are your
1210
friends.” All in all, here among the Sinkiang Chinese the word *friend* has a
1211
peculiar meaning and we cannot approach the local psychology with our own measures.
1212
1213
The compilation of the ordinances of the Tu-t’u is preserved in a museum; people delude
1214
themselves into accepting these moribund evil remnants as the fragments of former
1215
civilizations. People are led into error by the “scientific degree” of Tu-t’u and the
1216
vegetarianism of Fan. People are led into error, thinking that the remains of fetishism
1217
are hidden in far-off marshes and in solitary islands of remote oceans. No, here in the
1218
capital of Sinkiang, under the wise rule of the Tu-t’u, fetishism is set up as the state
1219
religion and is sustained by the commands of the “ruler.”
1220
1221
Our letters and telegrams do not arrive. We do not doubt that they are held back. The
1222
policemen asked E.I. whether I keep a diary. E.I. said that the diary had been sent from
1223
Kashgar to America. If only our books would not disappear! Where shall one hide them in
1224
this kingdom of fetishism?
1225
1226
In Kam, to develop the fierceness and liveliness of the horses, they feed them with dry
1227
leopard meat and pounded tea. They tell of leopard spots which appear on the rumps of
1228
the horses.
1229
1230
Luncheon at Cavallieri’s. With the Europeans is one Chinese. The conversation is about
1231
our ill-fated adventures in Sinkiang. Chu says, “Do not judge China by Sinkiang. Good
1232
Chinese do not come here.” I tell him frankly that I am still hoping to see better
1233
Chinese. I would be happy to speak of China in terms of praise, but the entire Sinkiang
1234
province, with the exception of three men, did not permit any avenue for favorable
1235
conclusions.
1236
1237
We compare the joyous mood we experienced in Sikhim, in the Himalayas, in India, in
1238
Ladak, with the prisonlike feelings in Sinkiang. . . .
1239
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**April 30, 1926**
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1243
1244
Last summer nearly seventy Buddhist monasteries were destroyed in the Amdoss district.
1245
“The Dungan armies of the Amban of Sining used machine guns. Many Tanguts perished. The
1246
Gegen of Amdoss asked the Goloks for help. The Goloks responded to his call. During the
1247
course of the coming summer it is possible there will be clashes. The Dungans have
1248
destroyed the celebrated image of Maitreya.”
1249
1250
A lama from Kobdo is collecting a fund for the construction of a new image. The Goloks
1251
have made a rule to draft for service three men from each house. In Labrang, barracks
1252
are erected for Dungan armies. And the anti-Buddhist movement is being supported. All of
1253
this has not been printed anywhere and it is very important for the future. In addition
1254
to the movements which are apparent to the world, an inner agitation goes on which one
1255
can appreciate only on the site itself. F. repeats, “Chu spoke correctly yesterday when
1256
he declared that respectable Chinese do not go to Sinkiang.” F. doubts that anything
1257
will result from our protests. He says: “Here you get accustomed to this and to
1258
everything just as you do to the sand in the desert.” He is not correct! Even in Khotan
1259
we were able to deal with the robber Kerim-bek. It is impossible to “listen with equal
1260
indifference to the good and to the evil.” Now the chief task is to leave Sinkiang. E.I.
1261
has no illusions, she knows that we will have to face all kinds of difficulties. It is
1262
rightly said by the Hindus: “Bring one rupee and every one will believe; bring a million
1263
and they will doubt.”
1264
1265
The Orenburg horse became sick. We bled him. We were told that we must lead him twice
1266
around the Kirghiz tombs, then he would recover. So the local “experienced” people tell
1267
us.
1268
1269
In Lhasa is a temple of Gessar-Khan. On either side of the entrance are the images of
1270
two horses—one red and one white. According to the legend, when Gessar-Khan approaches
1271
Lhasa these horses neigh. Will not the call of these horses be heard soon?
1272
1273
We are discussing news from Sining. “The long ear” of Asia works better than the radio.
1274
From Kashgar there is no reply to six wireless messages. The only thing that one may
1275
believe is that the messages are being detained and, instead of their intended
1276
destination, reach some entirely different place.
1277
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**May 1, 1926**
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1282
At twelve-thirty, luncheon with the Chinese. The court is very effectively and
1283
colorfully decorated. Under a big canopy hung with many vivid rugs, tables are set for a
1284
hundred people. Three *yurtas* are standing alongside for the Moslems where all
1285
the food is prepared without pork under the special supervision of a Moslem. The entire
1286
foreign colony is present. There are Italians, Germans, English, Sarts, Kirghiz and
1287
Tartars. The Chinese officials are all present except the Tu-t’u himself. Opposite us
1288
sits Fan. He does not eat anything except bread. It is either his diet, or hatred, or
1289
the acme of suspicion. Here the brother of the Tu-t’u also sits—an old man who fell into
1290
disgrace with his ruling brother for his liberal views. During the dinner the first one
1291
to get drunk is the commander of the fortress. He begins to be offensive; he breaks a
1292
few wine glasses; he pushes a lady and finally kicks over the tray with ice-cream. This
1293
incident of the ice-cream forces the Chinese to take measures and the commander of the
1294
fortress is removed by the aid of the Chief of Police and his own soldiers. Of all the
1295
Chinese, the most indignant at the conduct of the commandant, is the nine-year-old son
1296
of the Tu-t’u. He even has tears in his eyes for true indignation.
1297
1298
A youthful chorus sings a few songs. Mrs. E. P. P. tells me, “We used to come to look at
1299
you through a crack in the door when you came to Kuindjy.” It appears that she knew
1300
Kuindjy and his wife, V. L., and so in Urumchi we speak about Kuindjy! We recall how he
1301
fed the birds; we recall his fearless liberal speeches, his anonymous aid to students in
1302
all courses. The memory of Kuindjy does not rust.
1303
1304
After luncheon they play pegs and tennis. In a week they will open the club. On a small
1305
stage of the club, they are planning to give Moslem and Chinese plays.
1306
1307
In the evening new reports reach us concerning the events in the Amdoss district about
1308
the oppression of the monasteries by Chinese soldiers; about the entrance of Chinese
1309
armies into Labrang; about the destruction of the image of Maitreya. The dates are
1310
approaching.
1311
1312
Late in the evening Tumbal becomes furious; the people are bringing a big Easter cake
1313
and eggs from G. and M.
1314
1315
Tomorrow is Easter.
1316
1317
It is curious for us, passers-by, to hear what the Chinese and Sarts say about the
1318
movements in Central China. They whisper to each other and wink: “How will the Tu-t’u
1319
now get out of this? Because this time, by whipping the gods, one will not escape. And
1320
the cock fight will not help. . . . They dream about the unseen Cantonese who must clear
1321
away the pillaging ambans; who must control the merchants and give the district freedom
1322
of industrial and cultural development. About Feng, or as he is sometimes called, Fyn,
1323
one speaks with greater reserve. But Canton draws the people’s attention. To the armies
1324
of Canton are attributed qualities, existing and non-existing.
1325
1326
They come and ask: “Have you forceps?”—“Why?”—“Well, to extract a tooth.” On our
1327
travels, amid the bonfires, the scenes recalled pictures of Bosch or the Elder Breughel;
1328
and now it is like Ostade. Nevertheless, the tooth is extracted and the forceps are
1329
returned.
1330
1331
A Chinese comes: “Kumashka-yashka.” “What is that?” we are laughing. Is not this a Sogdi
1332
dialect, or are the Yafe-tides here? It proves to be a “box of papers.” You can imagine
1333
how combinations of idioms are created. One may recall the anecdote of two eminent
1334
archaeologists who found a stone slab on which the curious expression,
1335
Rázmo-crópo-godilós or Razmó-cropó-godílos, was discovered. A lengthy discussion
1336
occurred as to how to read the inscription, when suddenly the driver of their cart,
1337
listening to the argument, smiled and said, “All that it means in our language is ‘The
1338
weather has been rainy.’ ”
1339
1340
Improved combinations of different languages have a strange effect.
1341
1342
As a result we have seen people who do not know even one language. A little bit of
1343
Kalmuck, a smattering of Tibetan, two or three Russian, Chinese and Sart words. And when
1344
such a linguist becomes excited, he begins to talk in all five languages, quickly,
1345
unintelligibly, but in his own opinion very convincingly. Also he is very uncertain
1346
about his nationality; with unusual ease he appears a Russian, a Chinese, a Torgut. That
1347
is to say “kumashka-yashka!”
1348
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**May 2, 1926**
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1352
1353
A clear morning. Lamas are coming to congratulate us upon the holiday. They are saying:
1354
“Christ is risen.” Well, western clergymen, would you rejoice with the Buddhists on
1355
their holidays? We open our trunk filled with Buddhist pictures—we hang them on the
1356
walls and, together with the lamas, admire the resonant colors combined with the deep
1357
scientific symbols of these figures. Only knowledge without prejudice opens up new
1358
possibilities. The “incidental” of yesterday aligns itself with the moving files of
1359
evolution, and today’s “imperative” seems often to become simply an incidental
1360
experience.
1361
1362
Yesterday, at dinner, someone told us it was improbable that we should be able to leave
1363
Urumchi soon. Can this be possible? So much of the undelayable, so much of immediacy
1364
before us; and here is complete inertia. Sitting on the trunks! The suspense of each
1365
day! Nothing from America! Why are our friends not acting there? Even the date of the
1366
departure of M. and S. is not known. However, maybe something is lost either in the
1367
telegraph or in the mail. Or the telegrams will reach us in half a year from now. This
1368
also happens here. The telegram of April reached us in October.
1369
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**May 3, 1926**
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1373
1374
Tsampa-lama came from Kobdo; he left his caravan of thirty camels in Ku-ch’eng. He
1375
himself was immediately summoned to the Tu-t’u, had a long conference and was given a
1376
*yamen* to stay in, an honor reserved for an official not lower than the Taotai.
1377
They are awaiting the arrival of two officials from Kobdo. Two Mongolian lamas remain
1378
under arrest as before. The rumors which reached us in Karashahr are being confirmed. A
1379
telegram is received about the transit vise. It means that we can move about May 15th.
1380
1381
Here we can no longer receive the information from Sining about the Goloks. Now we must
1382
attend to our carriages to Chuguchak and look over the baggage. A telegram, dated April
1383
2nd, arrived only on May 2nd. To Bakhty (the border) the telegram takes only one day. It
1384
means that for about a month the telegram was lying in Chuguchak. One could have
1385
delivered a message from Chuguchak much more quickly by foot. If only there may not be
1386
Chinese persecutions!
1387
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**May 4, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1391
1392
Nevertheless, they chopped off the feet and hands of the poor god of water for his lack
1393
of zeal. They had hardly finished chopping them off, when it began to rain. Is it
1394
possible that the Sinkiang god needs such severe measures? Rain and snow began to fall
1395
and the streets of Urumchi changed into black, slimy mud. One can imagine the condition
1396
here two weeks before our arrival. It is not without cause that they tell us that
1397
donkeys and horses often drown here. It would cost nothing to have the merchants pave
1398
the bazaar, laying a pavement before each tiny shop. But here the all-powerful Tu-t’u
1399
does not exercise his power. The “magister” of sciences is on good terms with the
1400
reservoirs of mud. It is another matter when he finds it necessary to shoot a suspected
1401
opponent in the back. It is related that about twenty years ago a nobleman was honored
1402
by the Chinese Emperor with an unusually high title. For the bestowal of the title, a
1403
dinner was arranged by a local Amban. After the ceremony and a dinner of the choicest, a
1404
soldier came from out the curtain, behind the back of the guest, and with a single swing
1405
of a saber cut off the head of the one honored by the Emperor’s favor.
1406
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1409
**May 5, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1410
1411
In Turkestan one Mullah, because of the absence of an “unfaithful” one from the mosque,
1412
gave orders to pour forty pails of water over his crown. After the seventeenth pail the
1413
unruly “faithful” one died. What is there to do about such logic?
1414
1415
Everything has started to move more quickly. Already the drivers are found. Now we have
1416
to decide the route. Three alternative combinations are offered. First—Kuldja; from
1417
there by motor to Tashkent, and by a direct train to the East; the second—Chuguchak,
1418
Semipalatinsk, Novosibirsk; third—Topolev mys, Zaisan, Irtysh, Semipalatinsk,
1419
Novosibirsk. The third combination is enticing, where we go by boat along the Irtysh,
1420
through mountainous and hilly spaces. But are not the Chinese again going to hinder us?
1421
Opinions are divided. Some think that some sort of mischief will follow. Others think
1422
that this time the Chinese will feel a sense of shame. Personally I am not optimistic.
1423
Because in Kashgar also they assured us that there would be no further insolence,
1424
whereas, one of the greatest affronts was committed in Karashahr, beyond Kashgar.
1425
1426
We went with B. out of town in the direction of Bogdo-ula. Endless Dungan cemeteries.
1427
Rows of small *kurgans:* On the top always stands a pot, a vessel or chips of a
1428
pot; it is a sort of ancient *kurgan* rite for the dead. In spite of their
1429
Mohammedanism, the Dungans have kept some of their own inherent customs. The Chinese
1430
folk-religion and Shamanism have left their traces.
1431
1432
Filchner came. It seems that they permitted him all surveys.
1433
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1436
**May 6, 1926**
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1438
Packing. Arrangements with the drivers. Three *troykas* to Topolev mys cost 660
1439
*lans.*
1440
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1443
**May 7, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1445
The morning at Fan’s. All are ostensibly amiable. It seems that he promises not to
1446
hinder us from going to Topolev mys along the Zaisan. Much news about Tsampa. As in
1447
Karashahr, we hear that the situation is serious. Ten million *lans* were given
1448
in payment to attract thirty Mongolian koshuns (Mongolian district) to the side of the
1449
Tu-t’u.
1450
1451
Toward evening we walked with B. on the hills surrounding the city. Again a cemetery. In
1452
the middle of the barren field are a dozen crosses and two monuments. The history
1453
surrounding one of them is tragic. A young man, K., returned to his father after the
1454
civil war. His relatives and his good friends attacked him, and in every way denounced
1455
him. Finally, they bound him and locked him in a closet where he hanged himself. And so,
1456
above the young man stands a high monument with a big black cross and with a tearful
1457
text. . . .
1458
1459
Today is as sultry as in July. The snow on Bogdo-ula has melted considerably. In eight
1460
days we shall go again on a far-off journey.
1461
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1464
**May 8, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1465
1466
Rumors are current: “The Amban of Sining fled with an army of twenty thousand under the
1467
pressure of the Tanguts.” Is it possible that the Goloks are approaching? This is even
1468
now the beginning of something prolonged.
1469
1470
How strange it is to think that here there is fetishism, primitive spiritualism,
1471
superstition, the shrieks of Mullahs, the name of Confucius—and everything is bound
1472
together as with an unbreakable vise.
1473
1474
Soon our Geshe will go to his mountains. Today he tells us that the head of the medical
1475
school in Lhasa spoke to him about “Azaras,” which is their name for the Mahatmas living
1476
in the mountains and using their profound knowledge for the aid of humanity. We have not
1477
previously come upon the word “Azaras.” This is not Sanskrit. But how difficult it is to
1478
force the Geshe to tell us details! Soon he will leave. He will tell Toin-Lama all that
1479
the latter has lost. Fear is a poor counselor.
1480
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1483
**May 9, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1484
1485
Again heat, unseasonable for the beginning of May. Some say this will mean rain. Some
1486
“console” us by saying that the heat has really begun. The Chinese seemingly are trying
1487
to persecute E.I. with their procrastination. Everything is so complicated; there are so
1488
many questions and so many unusual conditions. One must hasten departure.
1489
1490
The head of the medical school told our Geshe that he himself met such an “Azara” in the
1491
mountains of Sikhim. It is difficult to ascertain more than the fact that there was a
1492
small house and that the “Azara” was unusually tall. Then the “Azara” departed from the
1493
place. The very same news is creeping through all Asia.
1494
1495
We went out of town. The cuckoo was calling. The hoopoes were on the wing and the
1496
crickets chirped. Toward evening, thunder. E.I. read notes about the foundations of
1497
Buddhism. How beautiful is the unfoldment when the shell of the last layer falls away;
1498
when labor and knowledge occupy their fitting place.
1499
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1502
**May 10, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1503
1504
The soldiers have stopped their drilling. It is a holiday. They say it is because the
1505
Amban of Sining is routed. The last Peking newspaper announces that Kansu and Sinkiang
1506
remain in the sphere of influence of the national army. For Sinkiang it is significant.
1507
1508
Suddenly everything has so developed that it is necessary to leave as quickly as
1509
possible.
1510
1511
Up to the present time there has existed a saga about Gessar-Khan: “To Gessar-Bogdo-Khan
1512
were sent seven heads, cut off from seven black blacksmiths. And he boiled the seven
1513
heads in seven copper kettles. He fashioned out of them chalices, and inlaid these
1514
chalices with silver. And so out of seven heads came seven chalices; and Gessar-Khan
1515
filled these with a strong wine. Thereupon he ascended to the wise Manzalgormo and
1516
bestowed upon her the chalices. But she took the seven chalices fashioned from the seven
1517
heads of the blacksmiths and scattered them into the heavens and the seven chalices
1518
formed the constellation Dolan-Obogod (The Great Bear). And she is preserving the
1519
dates.”
1520
1521
How remarkably the symbols are fused into these unclear and apparently meaningless words
1522
which bind Gessar-Khan with the seven-starred constellation of the north. The Mongolian
1523
“Gabala” and the special chalices of the Bhutanese temples recall the very same
1524
strivings and hopes. Again the prophecy from the Tripitaka is repeated that Buddha
1525
“indicated that his chalice would become an object of search at the time of the new
1526
achievements of the world, but that only pure bearers of the Order would be able to find
1527
it.”
1528
1529
“Ribhavas are rushing to Savitri-Sun after Soma,” according to the wisdom of the
1530
Rig-Veda. In the center of the plate of Khyil-Khor, is enchased Mount Sumeru, and on its
1531
sides are the four countries of the world, like great islands around it—a point at equal
1532
distance from four oceans. . . .
1533
1534
The Lama proclaims, “Let life be firm as adamant, victorious as the banner of the
1535
teacher, strong as the eagle, and continue eternally.”
1536
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**May 11, 1926**
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1541
We are invited for luncheon. Filchner and the Catholic missionary are also present.
1542
Filchner, sunburned, in a leather jacket, seems full of vigor. His task is a curious
1543
one. He connects the magnetic researches between Tashkent and Central China. The
1544
measurements were made in Russia, but the Carnegie Institute carries out the work in
1545
China at great expense. And now Filchner is combining these two fields of investigation
1546
as he told us.
1547
1548
We recalled his experiences with the Goloks. He did not reveal his exact route.
1549
1550
The conversation with the missionary is interesting. He speaks of the new understanding
1551
of Buddhism, as well as the present need of understanding Nirvana. He speaks of the
1552
desire for an immediate coordination of Buddhism and Catholicism. He mentions his
1553
knowledge of occult miracles. He is conversant with the literature. It is significant.
1554
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**May 12, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1559
On the table lies a petition signed with a fingerprint. An impoverished Kirghiz makes
1560
the following complaint. Three years ago, near Manass, he and his nine-year-old daughter
1561
stopped overnight in the house of a Dungan. For their night’s lodging, the Dungan
1562
demanded the daughter of the Kirghiz. The Kirghiz refused. The Dungan beat him and drove
1563
him out, but he kept the girl and has held her for three years.
1564
1565
It is the usual occurrence here, to abduct and sell children with the idea of work and
1566
more often, for the purposes of depravity. Why call hypocritical conferences about the
1567
slaves in Africa, when in Central Asia and everywhere in China the sale of human beings
1568
is a common practice? All business organizations of the country know of this institution
1569
of slavery, yet none demands its cessation. Where are, then, the protests and demands?
1570
1571
We received an invitation from the Governor General to come for lunch tomorrow. Again
1572
the same people—Fan, Filchner, the missionary and Cavalieri. . . .
1573
1574
In the bazaar, the rumor has spread about a march toward Kobdo. And the last visit of
1575
the Governor General to the Consul is connected with this rumor. The Taotai, the Altaian
1576
commander of the local armies, left hurriedly for Sharasüme. This circumstance confirms
1577
still further the rumors of possible military movements.
1578
1579
It is a clear and fresh day. If we could only leave! But this is not possible before
1580
Saturday.
1581
1582
The stone-like metallic mass which remains after cremation from the lower lobes of the
1583
brain is called Ring-se, meaning treasure. According to the size of this mass, the
1584
psychic development of the dead is judged. What a proof of materialism! On the border of
1585
Tibet, we saw such a “mass” after the cremation of one Mongolian lama. It looks like the
1586
precipitant of amber.
1587
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**May 13, 1926**
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1592
In the morning the Mongolian lama arrives. What joy! What we have gathered in spiritual
1593
teaching from the south, he likewise knows from the north. He relates exactly what fills
1594
the consciousness of the peoples and what they await; and in thought of this his eyes
1595
become filled with genuine tears. Our friend T. L. was near Lan-chow for six months, and
1596
each day he spoke of the significance of the future of Maitreya. “We knew it a long time
1597
ago,” says the lama, “but we did not know how it would come about. And now the time has
1598
come. But not to every Mongol and Kalmuck can we tell it but only to those who can
1599
comprehend.” The lama speaks about different proofs and no one would have suspected such
1600
knowledge in this modest man. He speaks about the spiritual meaning of Altai.
1601
1602
After these sincere and serious conversations, a hypocritical luncheon with the
1603
Governor-General. Again we pass endless corridors of the *yamen.* Again questions
1604
as to our health, again toasts. Again the fins of shark, bamboo and fungi. This host
1605
assures us that the local Sarts are better than all peoples of the earth. Several years
1606
ago he declared the same about the Dungans and even willed that he be buried in a Dungan
1607
cemetery. But now the “current” is toward the Sarts and his will is already changed. And
1608
the Sarts are proclaimed to be the best nation. E.I. whispers, “What a horrible old
1609
man.” In the manner of a funeral procession we go back through the corridors, little
1610
yards, and the Governor-General pays us “the highest honors” by accompanying us to the
1611
carriage. Not a word about the investigation of the affairs at Khotan and Karashahr, as
1612
if everything were over and all the prohibitions against the work swallowed during the
1613
luncheon.
1614
1615
One can insult, in every possible way, and afterward plaster it over with the fins of
1616
shark. Today they will seal our trunks in order that we may not be disturbed on the
1617
border. For three hours the absurd, dragging procedure of opening the trunks and the
1618
useless inspection of our things, continued. And when will this nonsense cease?
1619
1620
Toward evening, a provocation now familiar to us occurs. A repulsive Dungan attacked and
1621
beat Ramsana. When he was caught he claimed that he mistook Ramsana for a Chinese and
1622
that was why he beat him. A strange explanation! It is queer that this provocation
1623
occurs just on the day of the luncheon at the Governor’s. During the evening they warn
1624
us of two dangerous places on the road to Topolev mys. There are robberies of Kirghiz.
1625
Of course, here the Governor gives us no escort! The escort is necessary only where it
1626
is safe!
1627
1628
They tell us how the Dervishes sometimes kill the “unbelievers.” In the crowd, or while
1629
dancing, the Dervish scratches the *giaour,* with a poisoned nail and death
1630
sometimes follows the same day. Medievalism!
1631
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1634
**May 14, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
1635
1636
They gave us a passport to Peking as long as my own height. Such stupidity—to write in a
1637
passport the number and description of all objects! How many changes may take place on
1638
the road! Chinese of Sinkiang, why do you reveal yourselves to us in such a way?
1639
1640
It appears that our drivers are not Chinese subjects at all, but from Bokhara. Now there
1641
are many such chameleons. An utter absurdity with the passports!
1642
1643
The volcanic traces in the district of Chuguchak, Kuldja, Vernyi and Tashkent are
1644
interesting. The soil seems to be breaking like a gigantic dynamo; it continues for
1645
months at a time.
1646
1647
Today is the farewell dinner at G.’s. Oh, how many difficulties with the packing!
1648
Possessions—enemies of man! Will we really leave tomorrow?
1649
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1652
**May 15, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
1653
1654
And after all we did not leave today! The driver refused to load. All pressure and
1655
persuasions were applied, but the old man remained as if wooden. The chief reason is
1656
that Saturday is considered by Moslems an unfavorable day. How ridiculous! And the whole
1657
day is lost.
1658
1659
We heard tales about Karakirghiz—how in the sixties, the Kirghiz boiled three thousand
1660
Russian Cossacks in kettles. The same information that the Kirghiz recently boiled and
1661
burned people in ovens is reported. We are accompanied by a whole series of tales of
1662
robberies. The Kirghiz robbed thirty *arbas.* The Kirghiz rob travelers. The
1663
Kirghiz are holding a cliff, seven days’ travel away. The Kirghiz have bombs. It is like
1664
a Karakirghiz-Thousand-and-One-Nights.
1665
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**May 16, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1669
1670
We left just the same. After all sorts of arguments with the drivers, somehow we loaded.
1671
Of course the Chinese remained true to type. The last night Sung cried and told the lama
1672
that the police and the *yamen* prohibited him from going with us as far as the
1673
border. Who knows what is the meaning of this new intrusion in our life? Or Sung perhaps
1674
has given too good a report about us. Sung is completely upset.
1675
1676
All the good people of Urumchi are bidding us farewell. They are indeed cordial people.
1677
1678
At the left, the snow ridges of T’ian Shan glowed purple and blue. Behind them remained
1679
the Kalmuck *ultus.* In back, Bogdo-ula appeared in all its beauty. Amid the
1680
snows shone three peaks—and it was joyous and full of light. And the air was filled with
1681
the scent of wild mint and wormwood. It was so luminous that the Chinese dusk paled at
1682
once.
1683
1684
Just as usual we were stopped at the custom house. In spite of the six-foot passport,
1685
they senselessly inspected our arms. Farther. . . . Farther. . . .
1686
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We camped in Sanji, a village thirty-nine *versts* away. To stay beyond the
1689
village is impossible—it is dangerous at night, and besides this, our faithful guard,
1690
Tumbal, was left at the Consulate. We stop in a courtyard. An old Sart woman in white
1691
walks with dignity through the yard. Little girls with many little black braids scurry
1692
out of the hut. It is already six o’clock and the heat has not yet begun to abate. How
1693
will it be with E.I. when even today was so difficult for her. And what right did the
1694
Khotan scoundrel have to arrest us and detain us longer? We might have passed here more
1695
than a month ago when there was no heat. And instead of investigating the wretched
1696
insolence with which they treated us, they gave us hypocritical dinners and false
1697
toasts. Where is the justice of Sinkiang? Decadence!
1698
1699
In the evening, some strange types come again to inspect our things. Understand, Chinese
1700
of Turkestan! While travelers remain as nothing but suspected prisoners in your country,
1701
so long you, yourselves, will remain at the level of prison-wardens. It is time for you
1702
not to affirm that the westward flowing river flows to the east, as the “learned”
1703
commissar of Foreign Affairs insists on doing. They say, “China was formerly a great
1704
nation.” There are enough of all sorts of “former” peoples, now is the time for living
1705
peoples. Some are so used to the local license, that they phlegmatically say, “Even if
1706
you sue them for a hundred years, they will make no investigation, and the decision of
1707
their court will depend on the number of thousands of dollars paid to the judges.” So
1708
those who have lived a long time in the large cities of Sinkiang declare.
1709
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1712
**May 17, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1713
1714
By five o’clock in the morning it is already warm. The day is going to be hot. In the
1715
bazaar a man is tied to a pole. A criminal? Or one too clever? A dangerous one? A
1716
disfavored one? A slandered one? Bogdo-ula drowned in the mist, but to the left, during
1717
the whole day, stretched the chain of T’ian Shan. Truly celestial mountains. After the
1718
purple borders there are ringing blue crests and the snow is sparkling. Dear mountain
1719
snows! When shall we see you again?
1720
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It is sandy and dusty. By twelve o’clock, we have covered nine *p’o-t’ai,* or
1723
thirty-six miles. We shall stop in the Dungan village, Hutubi. The water yesterday was
1724
bad and today no better. On account of the heat we decided to leave by night in order to
1725
reach Manass at noon.
1726
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On the willow near the road, the nightingales are singing. Sadig, the driver, volunteers
1729
to cover five more *p’o-t’ai* this evening and thus to shorten tomorrow’s
1730
journey. The loaded *troykas* remain behind again. The old driver informs me that
1731
he will go, not according to conditions, but as God desires. I ask them to translate
1732
this to him: that he will return also as God wills. The passage between Olunbulak and
1733
Kuldinen is considered dangerous on account of robbers. Everybody advises us that the
1734
carriages should go together and that the arms be held loaded. The shooting usually
1735
starts from both sides of the canyon.
1736
1737
Toward evening the heat becomes still more intense. By seven o’clock there is no relief
1738
whatsoever. Because of our arrest and detention, we have lost two months and a half and
1739
by now we would have been long since beyond the boundaries of the Chinese Dance of
1740
Death. And is it possible that none of you, Chinese of Sinkiang, who consider yourselves
1741
civilized, will be indignant at the license of the Khotan official? Is it possible that
1742
I will have to leave the boundaries of Chinese Turkestan, with the firm conviction that
1743
this country is not fit for cultural intercourse? We would so sincerely wish to say a
1744
word of full sympathy for China! We would like so much to justify her! Instead of that
1745
we proceed with the feeling of prisoners who have escaped from the nest of a
1746
robber-band.
1747
1748
It is hot and stuffy.
1749
1250c9 Otterwiki Robot 2026-03-27 11:36:15
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1750
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1752
**May 18, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
1753
1754
We arise at 2:30 at night. By all measures we urge on the ill-tempered driver and at
1755
half-past four we leave. The morning becomes cloudy. The clouds were changed into
1756
opalescent fissures. A cool rain is starting. The heat abates only after one o’clock.
1757
The mountains of T’ian Shan reflect many colors. The irises glow purple. The fresh grass
1758
is richly green and fragrant after the rain. Our mood was somewhat disturbed by another
1759
custom house and a third inspection of our passports. What for? Why go by the highways,
1760
if turning toward the mountains, one may cross without any inspections whatsoever! These
1761
inspections are for the
1762
*arbas*
1763
and for inexperienced travelers but an experienced horseman can always avoid these
1764
tinsel barriers.
1765
1947bf Otterwiki Robot 2026-03-21 12:38:15
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1766
<p>
e26a26 admin 2026-07-18 11:57:28
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1767
<a id="t4p-101-N1"></a><span text4placeid:101>
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
1768
The ruins of old Manass remind us of the massacre during the uprising of the Dungans.
1769
There are heaps of clay walls. Remnants of a temple. Empty casements of windows and
1770
doors. Manass is one
f0b340 Otterwiki Robot 2026-03-08 20:44:11
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1771
p’o-t’ai
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
1772
farther. And altogether we shall make sixteen-and-a-half
f0b340 Otterwiki Robot 2026-03-08 20:44:11
Impo
1773
p’o-t’ai
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
1774
today.
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1775
</span>
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
1776
The same bazaars as at Manass. The same Dungans. Sometimes one sees a Kalmuck. Here are
1777
no Torguts or Khoshuts, but Olets, who occupy the Iliisk district and Kuldja. There is
1778
no difference in their appearance. Along the entire road are stretched caravans of
1779
camels, carrying a hundred thousand
1780
*puds*
1781
of wool, bought for export. The bells ring impressively. Sadik, the driver, says with
1782
special emphasis: “Wool toward Chuguchak!” The dream of the district to establish
1783
communication is being fulfilled.
1947bf Otterwiki Robot 2026-03-21 12:38:15
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1784
</p>
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1785
e26a26 admin 2026-07-18 11:57:28
About page: library + video update
1786
<a id="t4p-101-N2"></a><!-- text4placeid:101 -->
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1787
We are stopping at the house of the Elder of the village. Here the courtyards are
1788
somewhat cleaner than in the Kashgar and Karashahr districts. They say that here also
1789
they will inspect the passport. If only they do not tear up this ancient curiosity! We
1790
should like to bring it back in safety and reproduce it.
1791
1792
During the day it seemed to us as though we were going, a quarter century back, along
1793
the plain of Central Russia. And now we sit in a dirty little white room. E.I. remembers
1794
that thus, twenty years ago, we sat in little huts in Meretchi or Veluni on the Neman,
1795
or under the walls of the monastery of Susdal. Or later, in the cells of Siena and San
1796
Gemignano. We have seen, we have seen, we have seen!
1797
1798
The day ended with the third inspection of the arms and the deciphering of our
1799
passports. An illiterate opium smoker came from the Amban. He read, syllable by
1800
syllable, our
1801
*three-arshin*
1802
*-*
1803
*long*
1804
passport. He asked us to take out the guns from their cases, and timidly touched a
1805
revolver. A long time he paced about the same place and mumbled something and then he
1806
left us under the responsibility of the inn-keeper. Can one include such officials in
1807
the evolution of humanity? Simply dregs. But these stupidly annoying dregs are capable
1808
of obscuring the shining mountains; are capable of transforming every peaceful mood into
1809
the feeling of a prison. Away with ignorance!
1810
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1811
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1813
**May 19, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1814
1815
What a good sign! So we are told. What is the matter? We hear some unintelligible music,
1816
a shrill clarinet like a bag-pipe, cymbals and a drum. This shrill noise continues the
1817
whole evening. What is the matter? It appears that nearby a man has died, and they are
1818
getting ready to bury him. Not without cause in Manass, in a whole row of little shops,
1819
there is a multitude of vari-colored, gaily painted coffins. They say it is a very good
1820
sign for travelers, if a man dies nearby. It is uncertain whether it was according to
1821
the sign or not, but at a point halfway on our road, a wheel broke down. We shall have
1822
to repair it at the nearest village.
1823
1824
Today the road is a short one—only forty miles. We arrived as early as half-past one. It
1825
is clear that we could do two-and-a-half *p’o-t’ai* more, but the whole matter
1826
rests with the impossible driver. We sit in Ulan Usun awaiting the carriage.
1827
1828
It is a vivid day. On the far-off mountains, it looks as though snow has been added. The
1829
receding ridges are enticing. The desert is covered with sappy verdure and purple iris.
1830
The grazing herds are clearly silhouetted. The Lama goes aside and turns eastward to
1831
pray. We catch the rhythm of his hymn of praise. He probably invokes the new era, the
1832
time of Maitreya, the approach of which all Buddhists know. Under the line of snow on
1833
the mountains are hidden several large Kalmuck monasteries. In each one are a few
1834
hundred lamas. The monasteries are mostly nomadic—in *yurtas.* But there are also
1835
temples, although we cannot see them. If you want, you can see an absurd temple of the
1836
devil in Urumchi, but it is forbidden to see the Buddhist monasteries. It is ridiculous
1837
and stupid.
1838
1839
The grass is so green and starlings and jays are calling in the foliage of Karagach. The
1840
cuckoo hastily counts the years. In the steppe stand pillars of smoke—they are burning
1841
reeds. These clouds of smoke from the “Polovetsky Camp” are characteristic of the
1842
horizons of the steppes. We recall the dreams—the paintings of the year 1912, “The
1843
Serpent Awoke” and “The Sword of Valor,” when the fiery angel brought the sword of valor
1844
to the guards.
1845
1846
We are told that on Altai some special red lilies bloom in spring. Whence this general
1847
reverence for Altai?
1848
1849
It is hot. They warn us that here are many thefts. The Governor-General did not send the
1850
promised order about the passage. It is better so! At least we do not have to have the
1851
faintest feeling that the Chinese did anything for us except to offer affronts, violence
1852
and obstacles. From Ulan Usun is four days’ ride to the Torgut summering place. It is
1853
equally distant from Kucha, Urumchi, and from Ulan Usun.
1854
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1857
**May 20, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1858
1859
Up at four. How beautiful! The mountains become pink. A purplish mist is rising. The
1860
grass becomes luxuriant. We left at half-past five, before the heat. We made nine
1861
*p’o-t’ai* (thirty-six miles) until Yan-zi-hai. A wonderful road. Fresh and sweet
1862
is the scent of the silver jilda. The birds are singing; we have not heard so many of
1863
them for a long time. We cross the plain strewn with the mounds of graves—traces of
1864
skirmishes and the Dungan uprising. Like a forbidding wall stand the silvery blue
1865
mountains. We come speedily at half-past nine to Yan-zi-hai, just on time. The sun is
1866
already scorching; everything is searing. Jubilant, we enter a small clay hut. We shall
1867
be here until twelve o’clock at night, and then by moonlight, in the coolness, proceed
1868
further to Shiho. The nearness of Russia is already felt, in something almost
1869
intangible. Either the streets of the villages are broader, or there are more plowed
1870
fields. The inns are cleaner! We sit again in a little clay hut. In the room swallows
1871
are busy under the beams; they have built their nest.
1872
1873
It feels as if the ground were shaken. In the district of Chuguchak are extinct craters.
1874
Not long ago the underground activity was so intense that they expected an eruption.
1875
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1877
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1878
**May 21, 1926**
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1879
1880
We arose at one o’clock at night. In the darkness, in the beginning of a
1881
*buran,* we left at half-past three. The mountains hid themselves in clouds of
1882
dust. We thundered through a plain of coarse pebbles. At one o’clock in the afternoon we
1883
came to Shiho, making sixteen *p’o-t’ai.*
1884
1885
Halfway we stopped to feed the horses. A crowd of Dungans and Chinese gathered. They
1886
walked around, examined our carriage, tried to touch us. Veritable little animals. We
1887
recalled how, fifteen years ago, in Sharasüme, there was an Amban. From Urumchi, ten
1888
thousand Dungans were sent against him, but from Zaisan a battalion succeeded in
1889
approaching and the ten thousand Urumchi soldiers immediately dispersed. Now the son of
1890
this Amban, an Olet prince, lives a day’s journey from Shiho. He completed his education
1891
abroad. In the direction of Shiho is also a big Kalmuck monastery. Shiho is the
1892
crossroad between Urumchi (six days), Chuguchak (six days), Kuldja (nine days) and
1893
Sharasüme (twelve days).
1894
1895
On our way we met three *arbas* with precious loads—marral horns. Probably they
1896
are coming from Russian or Mongolian Altai. They are going through Urumchi toward
1897
Ku-ch’eng—to China to be used for valuable medicines. In Shiho we were not admitted to
1898
the courtyard of a former Russian citizen. The quality of the road is much better here
1899
than in Kashgar-Aksu-Toksun. From the great expanse of pebbles, it would be easy to make
1900
an excellent road. But for the Chinese, the fewer the roads of communication, the more
1901
quiet. The less enlightenment there is, the more convenient it is for the “rulers.”
1902
1903
The “ruling power” came for the passports. And it was a very poor power indeed, so
1904
ragged, so ill-smelling! And with what torture it tried to read, syllable by syllable,
1905
the innumerable hieroglyphics of the six-foot passports. We gave the passports to the
1906
official, not without fear; even without this, the corners of this “valuable” document
1907
are already worn from the endless inspections.
1908
1909
E.I. says, “If the Chinese would have received us well, much would have been changed
1910
thereby.” Verily, much!
1911
1912
No news from America. Where and whence are we going to receive it? Up to May 16th we
1913
have received no answer to our telegram sent April 12th. The condition of the telegraph
1914
post, of the wires, of the insulators, spell, “Resign all hope.” One has to tell H. they
1915
should not send telegrams by Bently. Here, even without the code, the words are
1916
distorted beyond recognition.
1917
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1918
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1920
**May 22, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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1921
1922
The sands, up to Tcha-pe-dzi itself, cover sixteen *p’o-t’ai.* Light clouds have
1923
hidden the sun. Otherwise there would be an unbearable heat, and Sadik says that it
1924
would kill the horses. We have never seen so much wild game. Gold pheasants and
1925
partridges; geese, ducks, gulls and hares. The pheasants perch on the road before the
1926
very carriage. We left at five o’clock; we arrived at half-past two. They suggest it
1927
will be better to travel at night. Tcha-pe-dzi is an unattractive place. The houses are
1928
squalid. We stop just behind the village, near the river. Beyond, the crest of T’ian
1929
Shan disappeared and far ahead, toward the north, appeared the light line of the
1930
Tarbagatai mountains. In the steppe the Chinese tombs are crumbling like little
1931
*kurgans.* Again the ill-smelling ragamuffin comes and takes away our passports
1932
somewhere. Amusingly he compares our faces with the photographs. Endless
1933
police-quarters!
1934
1935
We learned who Tsagan-Khutukhta is. It appears that he is an Olet. He is now in Labrang.
1936
How instructive it is to compare the face of Maitreya from behind the Himalayas with
1937
that from the North. Only thus a true representation of personalities, events and faiths
1938
is constructed. Each country, not deviating from the truth, adds its own details and its
1939
own observations. The reports about Tsagan-Khutukhta coincide.
1940
1941
Jilda is blooming. The early honeysuckle is becoming pink. Toward evening all is
1942
fragrant with the new spring. There will again be a drama with the drivers. We will have
1943
to persuade them to move at night. We decided not to sleep, but to leave at eleven at
1944
night.
1945
8e8e06 Otterwiki Robot 2026-03-22 19:05:48
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1946
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1947
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1948
**May 23, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
1949
1950
The pulse of the evening is one of unrest. Some wholly strange Chinese came with ten
1951
soldiers. They are fulfilling some mysterious mission of the Governor-General. They are
1952
going to Peking and Moscow. A net is being woven.
1953
1954
Advice has come: to leave at once; to muffle the bells on the harnesses and to
1955
extinguish the lights. All is unrest. We follow the advice and we leave under rain and
1956
wind with arms loaded. We march through deep sands, difficult for the horses. Eighteen
1957
*p’o-t’ai* to Ulan Bulak. It took twelve hours with two hours for feeding the
1958
horses. Ulan Bulak is a poor *langar.* There is no food. Seven
1959
*p’o-t’ai* from the *langar,* the sands change into the dark-pebbled hills
1960
of the Djair mountains. Everything becomes clear. Blinding, threatening clouds whirl.
1961
And in the direction of Chuguchak it begins to thunder. We stop on a little hill near a
1962
wretched Chinese temple. In front of us, for the last time, stretches the ridge of the
1963
Heavenly Mountains merging in mist. They are so heavenly in tone, so rich with their
1964
white crests.
1965
1966
So little is known of Kalmuck *ulus.* When and who will succeed in threading all
1967
the labyrinths of buried treasures? The whole distance quivers in the rainbow of
1968
evaporation. The sapphire desert and ethereal mountains merge with the sky. The hills
1969
are adorned in gold. Verily thou art beautiful, Asia! Accept the chalice.
1970
1971
A couple of Dungans and Kalmucks are traveling with us. And the tone in which the
1972
Kalmuch speaks to us rings confidently and intimately. Naively he tells us how he wanted
1973
to hunt in the mountains but the local prince forbade him. Across the road ran six gray
1974
gazelles. One can imagine how much game there is in the mountains.
1975
1976
The carriages do not arrive again. For the third night we shall go without sleep.
1977
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1978
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1979
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1980
**May 24, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
1981
1982
Only Ladakis and some of the Mongolian Khoshuns are fit for distant trips. All others
1983
weaken and lose their vitality and fall prey to melancholy.
1984
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1985
<p>
e26a26 admin 2026-07-18 11:57:28
About page: library + video update
1986
<a id="t4p-166-N1"></a><span text4placeid:166>
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1987
We bid farewell to T’ian Shan. Ahead of us are snowless, small cupolas of Djair. Today
1988
is one of those unbearable days of which all the caravaneers tell. It is in the
1989
canyons of Djair that robberies and murders occur. The hills of Djair confront us very
1990
severely. An icy gale, rain, hail, and during the night, ice and snow. Our driver
1991
succeeds in making seventeen
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1992
p’o-t’ai
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1993
to Kuldinen in twenty-two hours. We arrive at half-past two at night. We are
1994
completely exhausted from dragging ourselves after the
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1995
arbas
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1996
, with loaded guns. Ottu is a miserable station in the middle of the road, sunken in
1997
mud. After us, come the Chinese. Their arrogance begins. They walk all over us. They
1998
spit. Here they have also built a bonfire out of manure which smarts the eyes. They
1999
pour oil on it and spill tea. We are glad to get away from Kuldinen in the evening.
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2000
</span>
e26a26 admin 2026-07-18 11:57:28
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2001
<a id="t4p-106-N1"></a><span text4placeid:106>
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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2002
We have not seen any robbers. Now they say that the chief spot for robberies is not on
2003
today’s road but tomorrow’s, between Kuldinen and Yadmantu. In the snow we reach
2004
Kuldinen. We crowd ourselves into an ill-smelling little hut, and we sleep four hours
2005
without waking. And then, again, we load, and we again quarrel with the wretched
2006
driver.
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2007
</span>
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2008
</p>
f0b340 Otterwiki Robot 2026-03-08 20:44:11
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2009
1250c9 Otterwiki Robot 2026-03-27 11:36:15
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2010
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2011
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2012
**May 25, 1926**
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Impo
2013
2014
The entire day is a beautiful one. It is true that in the narrow canyons of the red
2015
mountains we may be attacked. We learn that somewhere near here, during the civil war,
2016
many hundreds of Russians were slaughtered by the Kirghiz. One senses a tension among
2017
our men. Seemingly, as though in spite, in the most narrow crevice, the axle of the
2018
second *arba* breaks, and the other four carriages remain interlocked. It is a
2019
most advantageous moment for robbers, but they do not appear. For two hours the men are
2020
busy with the carriage. On the road through the hills, three carriages overturn.
2021
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2022
<a id="t4p-107-N1"></a><!-- text4placeid:107 -->
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2023
After passing red and copper mountains we descend to a green steppe which is surrounded
2024
by blue crests; again the purity of the colors is like a fairy rainbow. Map’an (thirteen
2025
*p’o-t’ai* from Kuldinen) is a joyous resting place on the steppe. On the
2026
outskirts of the village stand *yurtas.* Herds are huddled together. Kirghiz, in
2027
*malachais,* are galloping about like warriors of the fifteenth century. The
2028
Kalmucks have honest faces. We have not yet had time to find a camp-site in Map’an
2029
before a Kalmuck comes with information of extreme importance: “In the second month
2030
(which means March) the Urumchi Governor-General spread the rumor through the
2031
*ulus,* the camps of the nomads and monasteries that the Tashi Lama had been
2032
elected Chinese Emperor. He has not yet ascended the throne but he has already accepted
2033
the tamgha (the seal).” Only those who have been in Asia will appreciate the
2034
significance of this invention. Yet, of this invention the newspapers do not write and
2035
Reuter’s does not telegraph; but just these invisible knots are creating the future
2036
reality.
2037
2038
A vast amount of news about the Tashi Lama will float across the Kalmuck and Mongolian
2039
spaces. For many years!
2040
2041
All the riches of this country, all its beauty, all its significance, await new ways, a
2042
new culture and self-consciousness. Appreciate the nature of this rumor about the new
2043
Chinese Emperor!
2044
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2045
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f0b340 Otterwiki Robot 2026-03-08 20:44:11
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2046
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2047
**May 26, 1926**
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2048
1947bf Otterwiki Robot 2026-03-21 12:38:15
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<p>
e26a26 admin 2026-07-18 11:57:28
About page: library + video update
2050
<a id="t4p-108-N1"></a><span text4placeid:108>
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2051
Today our road is long; about ninety miles. We hasten through a verdant steppe.
f0b340 Otterwiki Robot 2026-03-08 20:44:11
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2052
Everywhere are yurtas and herds. Above the distant Tarbagatai mountains are the
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
2053
signs of bad weather again approaching and the wind becomes cool. To the right are the
2054
four hills of Altai. We rush through the village Kurte where the road branches into the
2055
larger road toward Chuguchak, and the small, clay road toward Durbuljin.
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</span>
e26a26 admin 2026-07-18 11:57:28
About page: library + video update
2057
<a id="t4p-109-N1"></a><span text4placeid:109>
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In Durbuljin
2059
are the same clay huts and a still greater mixture of nationalities. The predominance of
2060
Sarts or Dungans has disappeared.
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</span>
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</p>
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2064
We have many annoyances with the drivers; we must induce them to reach the Post across
2065
the boundary in one march. We are advised not to remain overnight in the Chinese Post,
2066
or in the zone between Posts (thirty miles). Thefts and robberies occur there. We shall
2067
strive to make all seventy-five miles to Kozeun in one stretch. If only the Chinese
2068
customs will not detain us! Even Sadik (the driver) is nervous and advises us not to
2069
remain at the Chinese Post.
2070
2071
Another anecdote: “In Urumchi lies the unburied body of the Chuguchak Taotai. Beside the
2072
corpse is a white rooster, which they have carried with the coffin from Chuguchak.”
2073
Grievous are the affairs of the dead one; from Peking a command has been received to
2074
institute a posthumous trial against the former Taotai for his crimes, and until the
2075
trial is ended not to bury him and not to send the body back to his native land. These
2076
are veritable “dead souls”! And for the comic relief, the white rooster is also crowing.
2077
If one has not been in China, it is impossible to believe there are such Dances of
2078
Death. How little of China is known, especially in America. I remember Dr. Laufer asked
2079
me in Chicago, “And why do they fuss over the Chinese, when they do not know them?” At
2080
that time we also knew only the “Museum” China, but not the reality of Sinkiang.
2081
2082
The albums of sketches are accumulating.
2083
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**May 27, 1926**
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2087
2088
The day with all its colors is a beautiful one. Blue mountains; a silky steppe. At our
2089
left, are the snows of Tarbagatai, and straight northward are the foothills of Altai
2090
itself—Altai, the center of Asia. There are herds in the steppe. Great droves of horses;
2091
and blackish gray and milky white *yurtas.* Sun and wind and an unprecedented
2092
translucence of tones. It is even more resonant than Ladak.
2093
2094
From morning on we have been tormented by the wretched driver. Nothing is in order and
2095
the carriages are falling apart. We have not encountered a worse fellow. After the
2096
performance of the driver, a sequence of Chinese interludes. The Amban had appointed a
2097
soldier to accompany us to the border of Kozeun. The soldier arrived, turned around at
2098
the gate, and said that he was going to drink tea, and we did not see him again.
2099
2100
After we had passed five *p’o-t’ai,* up to the border-line, the comedy began; but
2101
one could have cried from it. The seven-foot-long passport and the seals of the
2102
Governor-General helped very little. The half-literate customs official wanted to break
2103
the seals of the Governor-General. Then he wanted to count all our things. And finally
2104
he tried to take away entirely the Chinese passport which was given to us to go on to
2105
Peking and to which the visa was attached. With the greatest difficulty we induced him
2106
to abandon this scheme; nevertheless, the torture and inventions of the customs idiot
2107
took about four hours. Only by six o’clock could we make a move to pass, or rather
2108
crawl, the twenty-five miles to the next Post. We had not completed a mile before the
2109
wheel on the driver’s carriage broke. Before us was the possibility of a night in the
2110
mountains, in the heart of the most dangerous locality. We had to return to the Chinese
2111
Post. And here we sit again in our tents. Perhaps it is for the last time, before a long
2112
intermission. The beloved mountains and tent bring back so many recollections. And the
2113
full golden moon looks unflinchingly into the flap of the tent. Today we passed a few
2114
nomadic monasteries where Maitreya is reverenced. Avoiding complications with the
2115
Chinese, we did not turn from our way toward the *yurtas* of the monastery. It
2116
was a pity, it is a pity!
2117
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**May 28, 1926**
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2121
2122
How solemn is this night. The end and the beginning! Farewell, Dzungaria! As a farewell
2123
she revealed herself not only with her blue snow mountains, not only with the
2124
chrysoprase of the hills, but also with abundant grass and flowers not seen for a long
2125
time: wild peonies, crimson red, yellow lilies, golden-heads of a fiery orange color,
2126
irises, briar-roses. And the air is pervaded with the breath of spring. We descended and
2127
ascended green hills. We righted the fallen carriages.
2128
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<a id="t4p-110-N1"></a><!-- text4placeid:110 -->
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Near us rode the Kirghiz escort. The same Scythians, the same caps, leather trousers and
2131
half-kaftans, as on the vase of Kuleb. The Kirghiz pursued the wolves which crossed the
2132
road. One of the Kirghiz picked a big bunch of red peonies for E.I. There is one more
2133
crossing. And on the peak is a heap of small stones. This is the end of China.
2134
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<a id="t4p-110-N2"></a><!-- text4placeid:110 -->
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Welcome, spring soil, in thy new attire! Continuous grass and little goldenheads, and
2137
the white walls of the border Post of Kuzeun. Soldiers approach and question us. They
2138
are generally anxious to do as is best for us. Where is the crudeness and ignorance
2139
which one might expect in this isolated little post unmarked on the map. A long and
2140
attentive inspection of the things follows. Everything is examined. They apologize for
2141
taking our time and for the bother to us. Here is the head of the Post, and here is the
2142
family of his assistant, an old officer. We remain overnight at the Post.
2143
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**May 29, 1926**
2147
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<a id="t4p-111-N1"></a><!-- text4placeid:111 -->
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This morning we rode as far as the village Pokrovsky (seventy miles) on a wonderfully
2150
smooth road. The mountains recede. They are getting lower. Kirghiz
2151
*yurtas.* Curious riders. The sleek, raven-black horse of the soldier trots
2152
vigorously. A green frontier cap. The first village is called Rurikowsky after the first
2153
ruler of Russia. A low clay hut. The white walls and meager gardens are already seen.
2154
The climate here is very severe. Vegetables do not thrive—the frost kills them. But now
2155
the summer heat has already begun. If only we could reach Topolev mys; probably our
2156
driver will not make it. And so it proves. On a straight slope the wheel of the wagon
2157
breaks to pieces. One must send to the commandant’s post to Pokrovskoye to get another
2158
wagon. We stand for a long time near a private mill. The proprietor is unfriendly and
2159
does not give his wagon.
2160
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Here is Pokrovskoye. More white houses. The commandant is coming out. Here is the head
2163
of the guard, and here is the assistant of the commandant. Striving to surpass one
2164
another they establish us in their modest apartment. They ask more questions, ever more
2165
insistently. They expect enlightening answers. They want to compare their information
2166
with ours. Ramsana, not knowing the language, remarks: “They have good souls.” We ask
2167
him how he came to this conclusion: “It is seen in their eyes.”
2168
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It appears that our boat on the Irtysh leaves to-night, and the next one only after
2171
three days. The driver is responsible for this difficulty. But at the Post they rejoice
2172
and ask us to remain with them at least one day. They come to us in the evening and we
2173
converse until midnight.
2174
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**May 30, 1926**
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2178
2179
С утра смотрели картины. Люблю этих зрителей без предрассудков. Свежий глаз и смотрит
2180
свежее. Толковали о разнице понятий культуры и цивилизации. Замечательно, что на Востоке
2181
так легко понимают это различие. И еще замечательно: это сознание долга и дисциплины. В
2182
этой жажде знания – все реальное будущее и весь свет труда. Е. И. читала письмо об
2183
индусской философии. И мы сказали спасибо этим новым знакомым за все от них услышанное.
2184
Надо сказать, что эти пограничники красноармейцы мыслят гораздо шире многих
2185
интеллигентов. Где же та узость и грубость, о которой говорили подложные отзывы?
2186
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<a id="b4p-113-N1"></a><!-- block4placeid:113 -->
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ab8514 Otterwiki Robot 2026-01-14 13:34:48
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2189
**May 31, 1926**
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2190
2191
J. accompanied us on horseback to the steppe. We bade him a heartfelt farewell. We made
2192
forty-five miles to Topolev mys to Blue Zaisan. Mountains and hills. Flat
2193
*kurgans.* Gray grass and vivid red slopes. *Auls* of Kirghiz
2194
*yurtas.* Not without reason do they call Kirghiz “Kara-kirghiz” black ones. The
2195
escort, a soldier, relates many instances of Kirghiz robberies. The Kirghiz, Kurbanof,
2196
keeps a band of fifty armed riders. We rush through a gorge where twenty-two Kirghiz
2197
recently attacked and tried to strangle seven frontier officials with lassos. But the
2198
latter at once, at the point of the saber, captured and slaughtered sixteen people.
2199
Farther, near a hill, four Kirghiz attacked one soldier. He had a hard time getting
2200
away. Lately, Kirghiz have driven 150 horses away from the ranch of Feodoroff. In
2201
Chuguchak, the seriously wounded chief of the Post even now lies, struck down by the
2202
bullets of Kirghiz thieves. The peasants complain about the perpetual robberies. Four
2203
cows of our hostess were driven away. It is so difficult to subdue these robbers and the
2204
soldiers of the frontier are straining all their forces.
2205
2206
Our driver lost his senses completely. During forty-five miles we had nine stops and
2207
breakdowns. Finally, one carriage overturned, the wheels upside down. It is remarkable
2208
that the horses and driver were not killed. Blue Zaisan glows on the horizon. Behind it
2209
is the white crest of the Altai Chain. Is it not Beluha herself?
2210
2211
Here is Topolev mys, a squatting village with white mud huts. A reliable boat left
2212
yesterday and we will probably have to go by the *Altai.* We shall stop with old
2213
Feodorova.
2214
2215
We drink tea. We eat pot-cheese with sour cream. On the wall hangs an image of Saint
2216
Nicolas and the supplement of the magazine, “Neva”:
2217
*“Lomonosoff Shows an Electric Machine to Catherine the Great.”* The nephews of
2218
F. are coming—former soldiers. They speak intelligently about China, Korea, and about
2219
Chang Tso Lin. They want to get some perch and carp for us from Zaisan. On the windows
2220
are red and purple primroses, and the omnipresent geranium. Our Gegen was taken for a
2221
Chinese general. How many legends will travel about our passage?
2222
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2224
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2225
**June 1, 1926**
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2226
2227
Old Feodorova also complains about the Kirghiz. They steal everything. Every night one
2228
has to guard the herds. But, in general, life is well ordered. The driver, Sadik says:
2229
“They all lie in Urumchi about life. They live as they lived before.” The soldiers say
2230
of the Kirghiz: “When you come to him—he shouts out, ‘Friend, friend.’ But he himself at
2231
the same time is scheming how to take away your gun and to shoot you with it.” So the
2232
whole night one has to keep the gun in hand.
2233
2234
Instead of the *Altai* came the worst boat, the *Lobkov.* Well, it is not
2235
destined that we shall go on a good boat—the driver prevented it. The lake lies like a
2236
pearl net. Today the sanctuary is seen, the Kalmuck Mountain Sabur, or rather Saw-ur.
2237
2238
The *Lobkov* proved to be not as bad as reputed. We arranged for the lama and
2239
Ramsana on the top deck. We all found accommodations.
2240
2241
Again a miracle; while we are still on the gangplank, the stevedores gather around us
2242
and beg us to “tell” them. On the top deck we are surrounded by a circle of all ages.
2243
And all of them are burning equally with one desire. *To know.* Each one has his
2244
angle of approach; each one his information, but all have one fervent desire—to know
2245
more. And how they discriminate in what is told! What remarks they make! One wants to
2246
know the economic situation of the countries; another wants to know about politics;
2247
still another searches information about Hindu Yogis, saying, “That’s where truth is.”
2248
People who so desire *to know* will receive what they desire. A boy is coming. He
2249
wants to travel with us. Four are crowded in George’s small cabin, and they speak in a
2250
friendly manner. The atmosphere of profanity is no longer hanging over the pier. The
2251
people’s work is thriving.
2252
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2254
ab8514 Otterwiki Robot 2026-01-14 13:34:48
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2255
**June 2, 1926**
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2256
2257
“How I should love to study for thirty years without stopping, but the job interferes,”
2258
says a workman on the boat. And his eyes burn with a genuine thirst for knowledge.
2259
2260
For the last time, I turn toward China. On my painting which is in Peking there is an
2261
inscription: “The Friend of China.” Did my friendship lessen after seeing the whole
2262
Dance of Death of Sinkiang? Not in the least. It is my friendship to real China that has
2263
given me the right to record so many horrors. A hypocritical enemy would close his eyes
2264
at this horror of reality but a friend must point out whatever assails an unprejudiced
2265
eye. In the lancing of these ulcers lies the assurance of the success of future China.
2266
Out of the past, out of the ancient civilization of China, one can construct a bridge
2267
only to the future new consciousness, with understanding of the true evolution. But the
2268
present will sink into the darkness as a stained page of history. The governors and
2269
ambans of contemporary China will become horrible masks in the curio-museum, as little
2270
needed for humanity as the amputation of the hands and feet of the god of water. I
2271
sincerely hope that China may soon cast off all degradation and wash away the dirt which
2272
has accumulated under the silk of the outer garment. I wish success to all who
2273
understand the terror of hypocrisy and ignorance.
2274
2275
Quite impartially, I am looking into the eyes of those who try to ascend. What thirst
2276
for knowledge! This thirst moves mountains; it gives an unwavering courage to new
2277
constructions.
2278
2279
While it is yet night, we leave Lake Zaisan and go between the flat banks of the still
2280
narrow Irtysh. The water is shallow now, and the boat more than once touches the sand
2281
bank. On the prow they are measuring the depth. You hear the same exclamations as on the
2282
upper Volga. Villages of a Kirghiz type. Here and there are herds. Many geese and all
2283
sorts of other wild waterfowl.
2284
2285
Green hills appear. We shall reach the mountains by evening. Toward six o’clock we reach
2286
the village Bati. Little village houses already predominate. And there are the
2287
mountains, and tempests over the mountains. An astounding effect of the light steppe
2288
under the blue mountains and cloudy billows. This wealth of cloud we have not seen for a
2289
long time.
2290
2291
In the evening, in the dining room, a boy comes in: “And won’t I be scolded for coming
2292
in?” He goes to his mother. He talks a great deal. He defends the Kirghiz. He insists
2293
the Kirghiz would not steal. He tells about the unknown Kirghiz mountain road discovered
2294
by him—“like a highway through the very crest.” . . . He speaks about catching fish: “We
2295
caught pike. Two *puds’* weight—like a crocodile.” He remembers meeting a bear:
2296
“I was afraid of him but perhaps he was still more afraid of me.”
2297
2298
The late evening until midnight is occupied in conversation with a village school
2299
teacher, about Yoga, about secrets of India, about reincarnation. All these questions
2300
are as daily bread here and the people live by them. They correspond with one another.
2301
They ask involved and profound questions. Such village school teachers are many. They
2302
keep in touch with each other and are genuinely interested in scientific discovery and
2303
psychic research. Toward midnight we reach Novyi Krasnoyarsk. A crowd comes to the boat.
2304
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2306
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2307
**June 3, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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2308
2309
Since morning we have been passing tall cliffs. Gray masses are blocked up to the very
2310
edge of the water. The Irtysh has become narrower and flows still more rapidly. There is
2311
the little wooden city, Ust Kamenogorsk, and beyond, the mountains end. The Irtysh
2312
spreads into a broad, smooth, flowing river and on the horizon the separate crests and
2313
pyramids of vanished mountains are still visible. Farewell, mountains!
2314
2315
We have decided to go from Semipalatinsk to Omsk by boat, along the Irtysh. It entails a
2316
change of route. But it is no better by train. Twenty hours to Novosibirsk; we would
2317
arrive there late at night. On the boat, there is more intercourse with people and more
2318
air. There are cool days now and cold nights. They say that for three years now changes
2319
of climate have been noticeable. There is no heat during the summer, but the winters are
2320
also less cold.
2321
2322
Late at night there is again a conversation and on the same themes. It is really
2323
remarkable, personally to be convinced of the direction of the people’s consciousness.
2324
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2325
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2327
**June 4, 1926**
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2328
2329
Semipalatinsk. Three o’clock in the morning. The cargo is transferred to another boat,
2330
the *February Eighth,* as far as to Omsk. We decided to go by boat because the
2331
Altaian line is slow and it takes twenty hours to Novosibirsk. Again we meet courtesy
2332
and the desire to help in all ways. They give us letters to S. in Omsk, where they will
2333
arrange reservations for us in the international sleeping car. We visit a bookshop.
2334
2335
A boat was dragged under the steamer. It was capsized by the current. In a friendly way
2336
they rush to help the poor fellows. On the steamer curious children roam about. There is
2337
respectfulness in them, no rudeness—there is the same eagerness for learning. The Irtysh
2338
has spread itself into a powerful, broad river, on which rafts float. They are manned by
2339
the Kerjaks, Old Believers: “If you tell them that you have eaten with Kirghiz, they
2340
will never permit you at the table. And they all command that one should cross oneself,”
2341
explains the little boy. A proverb of the steppe: “If thy comrade is one-eyed, try to
2342
close one eye to be a pair with him.”
2343
2344
The *auls* of the nomads disappear. The horseback riders are seen more rarely and
2345
the Siberians, seemingly hewn out of stone, begin to appear. Below Beluha, snow still
2346
lingers. Lately snow fell again. Meat is sold at eight kopecks a pound, and a good horse
2347
is worth eighty rubles. And to everything is added the firm, stubborn, Siberian:
2348
“However.” The Siberians are not afraid of the Kirghis—it is, as they say, only some
2349
prank of the steppes, thievery, bravado. A Comanche or a Zuni in Arizona will also lead
2350
away a horse. And did the Scythians really hobble their own horses on the vase of Kuleb?
2351
So much is being created. And the soil—the soil of Buddha—is being transported. Again,
2352
many dates will be forgotten and one may not record them.
2353
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2355
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2356
**June 5, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
Impo
2357
2358
The tales about the cruelty of the Chinese are penetrating even here, on the Irtysh. The
2359
traveling frontiersmen remember the Chinese tortures witnessed by them. The convicted
2360
person is put into a hollow pole filled with sharp thorns. The body is thrust with all
2361
its weight upon the thorns. Through the nose and the nasal tube and mouth is drawn a
2362
horsehair and they begin to saw. Or they draw a horsehair through the eyeball. All this,
2363
the frontiersmen see and carry the news to the cities. And the Kirghiz’s pranks also are
2364
related everywhere. When a rich bey robber was recently caught and sentenced to be
2365
exiled to Kamchatka, two hundred of his tribe came and offered all their wealth as
2366
ransom for the elder robber. Only by firm measures, these robberies can be stopped,
2367
especially if the Chinese will cease to favor contraband, for which they receive big
2368
bribes.
2369
2370
The *yurtas* almost ended. Low pine trees and shrubs. Behind the window, two
2371
young workmen are conversing. They speak about the organization of their local theater,
2372
about difficulties with costumes and lighting. They speak as one seldom hears in a
2373
capital. The frontiersmen speak of Buddhism; they understand it is not a religion but a
2374
teaching. They appreciate that Buddha the man, is a real historical personality. They
2375
are interested in the manuscript about Issa; they discuss the vastness of matter. What
2376
accounts for this vital, clear thinking? Because it is the nature of the spirit to
2377
strive toward beauty.
2378
2379
A bearded peasant from Nijni-Novgorod passes. He grieves that people do not understand
2380
the value of practical unity: “And they tend only to separativeness in the village: but
2381
how much more useful it would be to work as a unit. If we only could have Ford himself
2382
among us.”
2383
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2384
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2385
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2386
**June 6, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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2387
2388
Some people are afraid of mountains and they insist that mountains stifle them. Are not
2389
these people also afraid of great works?
2390
2391
The Irtysh grows still broader. What a current! The water has become yellow and the
2392
white caps rise. Now we can well believe that Yermak might have drowned here.
2393
2394
On the piers, the crowd becomes more and more dense, as though the entire town had
2395
poured out on the steamer. One little fellow asks another, quite a small one: “Are you a
2396
Boy Scout?” It is interesting to see the ease of migration so characteristic of the
2397
peasant. Listen to their speech—this one from Kamchatka is now in Semipalatinsk; this
2398
one, from Kronstadt, is in Paveodar; this one was in Seul and in Bokhara; this one is
2399
from the borders of Poland; this one from Nijni-Novgorod, is now in Altai. Tomorrow is
2400
the last day of the Irtysh—Omsk. A train and again that beauty above which is the Sign
2401
of the Rose.
2402
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2403
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2404
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2405
**June 7, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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2406
2407
The wind and the whitecaps changed into a cold downpour. The crowds on the piers hid
2408
themselves. E.I. is pleased—there is no heat, which she so feared. We ask ourselves:
2409
Have the Lichtmanns already started? The last letters from America were from the
2410
beginning of January and the telegrams from the beginning of March.
2411
2412
The charm of Asia! Not the contagion—but the enchantment, and it was always within us.
2413
Even before the “Polovetsky Camp” or the “Guests from beyond the Sea” was painted. And
2414
how shall we be without thee, Asia? But we have not left thee. And when shall we leave
2415
thee? And where is thy border, Asia? Who said thy border is along the Ural? What tasks
2416
can be accomplished without Asia? What structure can be made without the stones, without
2417
the covenants of Asia? The “Long Ear” of Asia hearkens to the music of the spheres. The
2418
“Great Hand” of Asia is raising the chalice. About the Long Ear of Asia are woven many
2419
tales. About the Great Hand of Asia, the epic is only being written. All great Teachers
2420
came from Asia. E.I. reads the letter of the Mahatma. This morning we passed the village
2421
Yermak and the place where the conqueror of Siberia was drowned. The workman explained:
2422
“He would have swum out but his heavy armor dragged him down.” So the workman remembers
2423
the hero of these wintry lands.
2424
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2426
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2427
**June 8, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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2428
2429
Omsk. A bridge across the Irtysh. Some “historical” buildings; a private house where
2430
Kolchak lived; the building of the Kolchak Senate; the house of the soldiers; the
2431
cathedral where the worn banner of Yermak is guarded; the half-destroyed prison where
2432
Dostoyevsky was confined; the top of an old prison of the seventeenth century. It
2433
appears that both trains which we needed have just left and we shall have to remain
2434
three days—until Thursday evening. We hear about my paintings and the high prices that
2435
they bring. There are more questions about Yoga, about India, about Buddhism and about
2436
the teachings of life; of the study of will and cosmic matter.
2437
2438
Newspapers write that we have “found” the legend about Christ. Whence comes this legend?
2439
How could we find what has been known so long ago? But we found something greater. We
2440
could establish that the story of the life of Issa, the Teacher, is accepted and lives
2441
throughout the entire East, on the borders of Bhutan and in Tibet, on the walls of
2442
Sikhim, on the peaks of Ladak and in the Mongolian *Khoshuns.* And in the Kalmuck
2443
*ulus* lives this legend—lives, not in the sensationalism of the Sunday papers,
2444
but as a firm, calm realization. That which for the West is a sensation, is for the East
2445
an age-old knowledge.
2446
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2448
ab8514 Otterwiki Robot 2026-01-14 13:34:48
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2449
**June 9, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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2450
2451
The cold sun penetrates through the ornamented leaves of the Philodendron in the rooms
2452
of the Hotel Europe. Not to a hothouse, not to a botanical garden, but to Sikhim shall
2453
these leaves carry our remembrances—there, where from the river Tishta we ascended to
2454
Chakong, the very same leaves wound around the green mossy trunk, interwoven with the
2455
brilliant colors of orchids; and to a small temple in Chakong with the solitary temple
2456
guard, tall and stately, in a simple linen shirt; and to the evening legends of Lama
2457
Mingyur. And so this ornamented leaf shall lead now into the far-off country and near
2458
this leaf shall flourish the images close and dear to us.
2459
2460
We are going to the District Museum. It has an art and ethnographical department. From
2461
the big cities they have sent a series of paintings. There is not only Levitsky but also
2462
Musatoff and Levitan. To our surprise, we find also two of my paintings. Both are from
2463
the unfinished group which stood near the walls of the studio. One, “Boats” (1903) from
2464
the Suite, “They are Building the City.” The other one, “Benevolent Tree” (a sketch).
2465
One should note that both are unfinished.
2466
2467
The local school teacher comes up and asks, in astonishment: “You are
2468
Roerich?”—“Yes”—“But you were killed in Siberia, in 1918?” Again the same fairy tale,
2469
which reached us in London and America. And how could we not be killed if there were
2470
“funeral services” and obituaries? But the one who was chanted away at the “funeral
2471
services” has since worked very joyously, has traversed oceans and easily ascended
2472
heights. Probably the “funeral services” helped; and the obituaries were very heartfelt
2473
ones.
2474
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2475
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2476
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2477
**June 10, 1926**
c59c25 Otterwiki Robot 2026-01-14 13:28:31
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2478
2479
We are departing: the trains leave at midnight. Friends, I shall rejoice, upon the
2480
completion of the journey, to transfer to you the complete drawings along with these
2481
brief notes. But for this, it is necessary to settle down somewhere for a time, and to
2482
arrange the notes and albums. But where and when?
2483
2484
Kosloff writes about Khangai. Two statues are interesting—the black and the white—the
2485
good and the evil. But why are they in Scythian attire? Are these Taras? Or adapted
2486
stone figures? It is significant as is everything from the old district of Orkhon.
2487
2488
Today is Saban Tui, a Tartar holiday of the sowing. Races on horses and camels. The
2489
Tartars with loud bells gallop into the grove outside the town. They are celebrating the
2490
new sowing.
2491
2492
At midnight the train arrives. We are passing under the Sign of the Rose; under the sign
2493
of the holiday of the sowing. Greetings to Friends!