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Another random document with
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latter were often made of scarlet leather and were more like
stockings than boots, and over them was worn a shoe with stout sole
and heel. Indeed these long boots were seen everywhere and
constituted a special feature of the country, being worn by men,
women and children alike.
 KASHGAR WOMEN AND CHILDREN.
Page 58.

On one occasion I was invited to the house of a Turki lady who was
kind enough to display her wardrobe for my benefit. All her dresses
were beautifully folded and kept tied up in large cloths. A woman of
fashion wears five garments visible to the eye, the first two being the
long gown and the trousers under it. The gown is made of Bokhara
or Chinese silk, brocade, Russian chintz and so on, and over it is
worn a waistcoat, often of cloth of gold or silver, edged at the neck
with the handsome gold thread embroidery made at Kucha. Then
comes a short coat with long sleeves, usually of velvet woven in
Germany and decorated with a broad band of gold embroidery. One
black brocade coat that I saw was embroidered round the neck with
big tinsel butterflies set with artificial stones. The fifth garment is a
long velvet or brocade coat covering its wearer to the heels; I noticed
a handsome one of magenta velvet, the buttons being big bosses of
scarlet coral set in gold filigree and small pearls, a product of the
Yarkand bazar. Draped on the head is a big white shawl, often of
pretty gauzy material, that falls to the heels, and upon this are set
the dainty skull-cap and the big velvet fur-edged cap. To this latter is
attached the face-veil of fine-drawn thread edged all round with gold
embroidery, the very handsome broad band of needlework at the top
being concealed by the brim of the hat. This seemed a waste to my
practical English mind, but the lady to whom I pointed this out
explained that such was the fashion.
Many of the young Kashgari women were most attractive in
appearance, and some of the little girls quite lovely, their plaits of
long hair falling from under a jaunty little embroidered cap, their big
dark eyes, flashing teeth and piquant olive faces reminding me of
Italian or Spanish children. One most beautiful boy stands out in my
memory. He was clad in a new shirt and trousers of flowered pink,
his crimson velvet cap embroidered with gold, and as he smiled and
salaamed to us I thought he looked like a fairy prince. The women
wear their hair in two or five plaits much thickened and lengthened
by the addition of yak’s hair, but the children in several tiny plaits.
The peasants are fairly well off, as the soil is rich, the abundant
water-supply free, and the taxation comparatively light. It was always
interesting to meet them taking their live stock into market. Flocks of
sheep with tiny lambs, black and white, pattered along the dusty
road; here a goat followed its master like a dog, trotting behind the
diminutive ass which the farmer bestrode; or boys, clad in the whity-
brown native cloth, shouted incessantly at donkeys almost invisible
under enormous loads of forage, or carried fowls and ducks in
bunches head downwards, a sight that always made me long to
come to the rescue of the luckless birds.

WATER-CARRIERS AT KASHGAR.
Page 60.
It was pleasant to see the women riding alone on horseback,
managing their mounts to perfection. They formed a sharp contrast
to their Persian sisters, who either sit behind their husbands or have
their steeds led by the bridle; and instead of keeping silence in
public, as is the rule for the shrouded women of Iran, these farmers’
wives chaffered and haggled with the men in the bazar outside the
city, transacting business with their veils thrown back.
Certainly the mullas do their best to keep the fair sex in their place,
and are in the habit of beating those who show their faces in the
Great Bazar. But I was told that poetic justice had lately been meted
out to one of these upholders of the law of Islam, for by mistake he
chastised a Kashgari woman married to a Chinaman, whereupon the
irate husband set upon him with a big stick and castigated him
soundly.
Market day at Kashgar presented an ever-changing kaleidoscope.
Here a turbaned grandfather bestriding a tiny donkey, his grandson
clinging on behind him and holding tight to his waistcloth, would
cross the imposing-looking bridge, a favourite haunt of the numerous
beggars. On the river bank the dyers would be beating long pieces of
cloth in the shallows; horses would be drinking standing knee-deep
in the water, and at the ford loaded asses could be seen staggering
across, and men and women with their garments kilted high wading
to the opposite bank. Donkeys carrying covered tubs were ridden by
children who scooped up the water in gourds and filled the
receptacles that were to supply their households for the day. Small
mites hardly able to do more than toddle, were fearless riders,
sometimes two or even three children being perched on the same
animal. The excellence of the river brand accounts for the fact that
cholera is unknown in Kashgar, and the inhabitants do not suffer
from the goitre that is so prevalent in other cities of Chinese
Turkestan.
The little stalls in the bazar exposed all sorts of commodities for sale.
Melons that had been stored all through the winter; horseshoes or
murderous-looking knives laid out on benches; here were small piles
of almonds, walnuts and pistachios, there macaroni of native make
and rice; and at one corner of the road the dyers hung up their blue
and scarlet cloths to dry. As far as I could see the vendors made no
effort to press their wares, and there seemed to be no fixed hours of
work, men apparently sleeping, gossiping or drinking tea at any time
of day. In the bakers’ shops the ovens were big holes flush with the
floor of the shop, and the baker stuck the flat cakes of dough against
their sides and pulled them off when ready, with the aid of a long-
handled iron instrument. The bread, the little be-glazed rolls in the
form of rings, and the heaps of flour were all plentifully besprinkled
by the dust of the traffic; and during the cold weather the children
would squat all day close to these ovens and frequently tumble in
and get terribly burnt, poor little things. There was always business
doing at the forge, where the horses being shod were lashed so
tightly to an ingenious wooden framework that they could not move.
Unluckily the Turki farrier is more inclined to make the hoof fit the
shoe than vice versa, and as a result often cuts away the wall in
most unscientific fashion, as we sometimes found to our cost.
SHOEING IN THE KASHGAR BAZAR.
Page 62.
Partridges and the pretty little desert larks kept in small round cages
called and twittered, but their notes would be drowned by the
performance of a group of professional singers who had drawn a
crowd round them. The leader in turban and silk attire, with a huge
silver buckle on his belt, sang, or rather shouted, a solo with many a
trill and tremulo, making excruciating facial contortions, the
monotonous chorus being taken up by the rest of the troupe. Some
of these were greybeards, others mere boys, but all had the
appearance of undergoing acute torture as they yelled at the top of
their voices, and brought to mind my old maestro who was in the
habit of suddenly holding a mirror in front of me if I wore a pained
expression as I sang.
Yet the Kashgaris have the reputation of being very musical, and
even to my western ears there was considerable charm in many of
their songs; but try as I might, I could never pick up any of their airs,
probably owing to the fact that their notation is quite different from
ours. They do not understand part-singing, but play several
instruments, such as sitars, drums, pipes and tambourines. In the
spring and summer men and boys would sing up to a late hour at
night, and with the first glint of dawn I was often roused by cheerful
peasants chanting on their way to work in the fields.
The people say that travelling dervishes bring fresh tunes to the
towns, and that when the spring repertoire, for example, has been
learnt by the inhabitants it will be succeeded by new tunes for the
autumn and winter. There are sometimes no words to these refrains,
each singer supplying his own, in the fashion of the Italian
improvisatori. No woman of good repute may sing in public, and only
once did I hear a little girl of some eight or nine years old singing
away to herself and evidently much enjoying the exercise. Whistling
is not allowed even to children, but I could not find out whether the
Kashgaris believed, as do the Persians, that it summons the
demons.
As the Kashgari woman is spoken of as khatun, mistress, and
sometimes as khan, or master, of the house, I thought that she had a
far better position than her Persian sister; yet the law of Islam
presses heavily upon her in many ways. Owing to the emigration of
men from the Oasis there is a large surplus of women, and marriage
is consequently cheap for a suitor. Parents often sell their daughter
to the highest bidder in the matrimonial market without allowing her
any freedom of choice. True, divorce may be had for a couple of
tungas (about fourpence), but as the woman may not re-marry until a
hundred days have elapsed, she often has difficulty in keeping
herself meantime, although the man is supposed to return the dowry
that he received with her at her marriage. If she has children she
must take charge of any under seven years of age, but if they are
above that age the husband looks after the sons and the wife has
the daughters, the husband paying a maintenance allowance.
There is a law that, if the husband divorces his wife, the latter may
take all the movables in the house, and as in the case of a merchant
much of his wealth consists of carpets and brass utensils, he often
finds it cheaper to take a second wife rather than divorce the first,
who would make a clean sweep of the household plenishing. I
confess that this law rejoiced me, as I always resented the state of
inferiority to which Islam subjects my sex, and was glad that it gave
them the advantage for once.
 A KASHGAR GRANDMOTHER.
Page 64.

Kashgar is a great resort of traders, and the degrading custom of

temporary marriages is in full force, a man often marrying a woman
for a week or even a couple of days, the mulla who performs the
ceremony arranging for the divorce at the same time. The
missionaries told me that most of the women in Kashgar had been
married several times, and this constant divorce leads to the wives
taking whatever they can from their husbands and secreting it
against a rainy day. And one cannot blame them; for, if a man wants
to get rid of his helpmate, especially if she be old, he often ill-treats
her in order to force her to divorce him and thus free him from the
necessity of restoring her dowry. If she does this she may find
herself in evil case without means of subsistence, and possibly
unable to remarry.
How the children fare in all these matrimonial complications must be
left to the imagination. Fortunately marriage is a far more stable
institution in the villages, where monogamy is the practice and
divorce uncommon. Here the women are more on an equality with
their husbands, though on one occasion Mr. Bohlin saw a man
guiding a plough to which he had harnessed his wife and a donkey!
The Chinese also practise polygamy; but they never divorce a wife if
she be the mother of a son, and I understand that they do not
approve of the practice at all, regarding it as the ruin of family life
and as full of evil consequences to the children.
 CHAPTER IV
ROUND ABOUT KASHGAR

Arabic is science, Persian is sugar,

Hindustani is salt, but Turki is Art.
Turki Proverb.

As soon as we had settled down at Kashgar we were anxious to

explore the city and its environs, and Mr. Bohlin proved an invaluable
guide in our various expeditions.
From its position the capital of Chinese Turkestan was a commercial
centre from very early times. The town as we knew it is built on high
ground above the Tuman Su and surrounded by a mud wall and a
dry moat, but there are ruins of old Kashgar close by, and the Oasis
has changed hands many times. The small traders and peasant
proprietors, who form the bulk of the population, are by no means a
warlike race, and have apparently accepted with equanimity the rule
of whatever master fate might send them. Throughout the centuries
it never seems to have occurred to the cities of what is now Chinese
Turkestan that they might with advantage have combined against a
common foe, instead of letting themselves be subjugated piecemeal.
PRIEST AT THE TEMPLE OF PAN CHAO.
 Page 67.

Perhaps the earliest mention of Kie-sha, as it was then called, was

when the famous Chinese general Pan Chao in the first century of
our era conquered the Oasis and marched his armies almost as far
as the Caspian. Accordingly we made our first expedition to the
picturesque temple erected by the Chinese to this hero, who, we
were told, defended the city most valiantly against fierce attacks from
the Kirghiz tribes. This monument is quite modern, the Mohamedan
conqueror Yakub Beg having destroyed the original temple during
the ’sixties, and the legend that places the remains of the great
soldier in the high mound on which the temple stands is open to
doubt.
The dirty, black-clad priest in charge of the building pointed out to us
the gods in their ill-kept shrines, life-size plaster figures clad in
gorgeous silken robes with finger-nails of monstrous length. The god
of war was a jet-black deity of peculiarly repulsive appearance, and
all had stands before them in which worshippers could burn joss-
sticks. There was an upper story to the temple, which we reached by
means of a rickety wooden staircase not fastened to the wall in any
way, and giving me the impression of being a most insecure mode of
communication, and here I remember the quaint figure of the god of
schoolboys, appropriately armed with a formidable cane. But the
view was what held us enchained. From our post of vantage we
could see over the entire town, with its shrines and mosques
standing out from the thousands of mean, flat-roofed, mud dwellings,
and as the sky was clear that morning the serrated peaks rose up
grandly, ramparts, as it were, of the Roof of the World, that we were
to visit later on.
We looked down upon the castellated city wall, which is some
eighteen feet wide between its high parapets, and I was told the
legend according to which it was built by half-starved slaves who
were urged to their task by overseers armed with whips. If one of the
labourers died, as frequently happened, his fellows were not allowed
to remove the body, but were forced to build it into the wet mud in
order that it might form part of the fabric, and the narrative haunted
me when I stood upon the wall itself.
Though modern artillery would bring down this defence of the city,
and the outer moat is always dry, as water would undermine the
ramparts, the wall with its square bastions has nevertheless an
imposing appearance: so also have the four great bronze-covered
gates giving entrance to the town, which are shut at sunset to the
accompaniment of Chinese crackers.

KASHGAR CITY.
(Showing the city wall and Tuman Su.) Page 68.
WOMEN AT THE SHRINE OF HAZRAT APAK.
Page 69.
The centre of Moslem veneration is Hazrat Apak, the shrine where
the Priest-King of Kashgar, who died at the end of the seventeenth
century, is buried, together with many of his descendants. Apak not
only ruled over Chinese Turkestan, but had disciples in China and
India. He was credited with powers of healing, and even of bringing
the dead to life, and the Kashgaris regard him as second only to
Mohamed and count him equal to Hazrat Isa (Jesus Christ): he is
said to have converted many thousands from Buddhism to Islam.
The road leading to the shrine is a vast cemetery, about two miles in
length and stretching some distance inland on either side, and along
this Via Appia, as Sir Aurel Stein has named it, burial is a costly affair
and can be afforded only by the well-to-do. The domed mud tombs
have an underground chamber in which are four niches, and here
the principal members of a family are buried, each body being laid in
turn in the receptacle that faces Mecca. As we passed along the
road we heard women weeping loudly at some of the graves, in
reality performing a kind of ancestor worship in imitation of their
Chinese masters and not in accordance with Moslem practice. The
idea is that deceased relatives will take more interest in the welfare
of the survivors than do the saints, and accordingly the graves of the
former are visited on holidays, and in this particular city of the dead
also on Fridays and Saturdays. If any special blessing has been
vouchsafed to a family, such as recovery from illness or a safe return
from a journey, its members go in a body to express their gratitude at
the tomb of parent or ancestor.
A number of beggars ran after our horses along this road; some of
them dwell in small houses in the cemetery and are paid to keep
certain graves in order. It is hinted that when the tombs crumble
away these men are in the habit of turning them into dwellings, in
order to sell the land again for burial plots after a decent interval has
elapsed.
We dismounted at the imposing-looking gateway leading to the
shrine, and were received by the mutawali bashi, or chief custodian,
who takes a third of the large revenues, and a couple of turbaned,
green-robed shaykhs. These escorted us up a poplar avenue past a
big tank of water to a large building with a façade covered with blue
and white tiles bearing Arabic inscriptions, the dome and the borders
of the façade being in green, which contrasted curiously with the
main colour scheme.
This was the famous shrine, and we were invited to step inside,
where we saw a crowded mass of blue-tiled tombs, that of the Saint-
King being draped with red and white cloths. There were numbers of
flags and banners before the tombs, and on one side was a
palanquin in which a great-grandson of Apak had travelled to and
from Peking. While there he had married his daughter to a
Chinaman, and at the date of our visit a Celestial had arrived in
Kashgar accompanied by a band of relatives, to demand his share of
the great wealth of the shrine. His credentials were unexceptionable,
and during a century and a half his ancestors had been given
pensions by the Chinese Government; but owing to the revolution
these subsidies had been stopped. Hence his appearance, which
was causing much perturbation among the managers of the shrine
funds.
We were shown the pool where the saint was wont to make his
ablutions before praying, and close by was a great trophy of the
horns of ovis poli and other wild sheep, the offerings of many
huntsmen. There were two wooden mosques in the enclosure, the
roofs and pillars of the verandahs being carved and brilliantly
coloured in the characteristic native fashion. Between them once lay
the grave of Yakub Beg, but when the Chinese recovered Turkestan
they destroyed the tomb and flung away the ashes of that masterful
ruler.
On another occasion we visited the Chinese cemetery, which was
very small when compared with the acres round Hazrat Apak that
are covered by Moslem tombs. But the rulers of Chinese Turkestan
are conspicuous by their absence in Old Kashgar and, moreover,
they are always anxious, if possible, to have their remains interred in
their native land. The enclosure, surrounded by a high wall, had
usually a custodian of most hideous appearance standing at the
open gateway, and the place had a tragic story attached to it. It was
called Gul Bagh (Flower Garden), and was formerly the cantonment
of Chinese troops in Kashgar. But when Yakub Beg wrested
Turkestan from China he killed many soldiers of the Celestial
Empire, and their remains were left unburied within this enclosure
until the Chinese regained the Province in 1877. Then all the
scattered bones were collected and placed under three big mud
domes, the site of the former barracks being turned into a graveyard
for Celestials.
Just inside the entrance was a temple with a wall on which was an
inscription to keep off evil spirits, and at the end of each long, low,
mud tomb was a tiny door facing south, through which the spirit of
the dead man was supposed to emerge. In the mortuary chambers
near the gate were placed the corpses of rich men who wished to be
buried in China and whose coffins were awaiting fitting escort for the
long journey.
I was told that when a Chinaman of importance dies, or, as it is put
poetically, “drives the fairy chariot on a long journey,” the body is kept
in the house for several days, during which a priest offers up prayers
before it, music being played and crackers let off. At the funeral a
cock is brought to the cemetery on the coffin and killed at the
moment of burial, in order that the spirit of chanticleer may be ready
to waken the spirit of the dead man in the next world. Paper houses,
attendants, soldiers, horses, carriages, beds, boxes, money—in fact
every kind of thing pertaining to the daily life and use of the
deceased—are burnt before the coffin, in order that the spirit may
have all these in the next world and may thus be enabled to take its
proper position there. In the case of a wealthy man this ceremony is
repeated on the three anniversaries following his death, and in front
of a temple outside Kashgar a small pagoda-like tower was pointed
out to me in which masses of paper prayers were burnt for the
benefit of the deceased founder.
The Chinese are not considered particularly brave, but, though a
man will avoid death by any possible means, yet he will meet it
calmly when inevitable, and suicide is looked upon as rather a
meritorious act than otherwise. If a man is condemned to death he is
strangled; but for serious crimes short of murder the culprits are
beaten severely on the legs, and men who have expiated their
misdeeds in this way have frequently been brought into the Swedish
hospital with their leg-bones broken in two or three places, and in
some cases so badly injured that death ensues.
“There is something of a baby and something of an old man in every
Chinaman,” quoted Mr. Bohlin on one occasion, and I was naturally
interested when we were entertained at a lunch given by the Taoyin,
or Governor, of Kashgar. The invitation, written on a strip of scarlet
paper, described my brother as Sa Ta-jen (the Big Man), while my
title Gu Ta-tai (Sister of the Big Man) appeared below.
I had hoped that we were bidden to a real Chinese dinner where
sharks’ fins, swallows’ nests and such like delicacies would figure in
the menu, though I was somewhat staggered at being told that a
first-class dinner would comprise no fewer than a hundred and
twenty courses, second and third class banquets having sixty and
thirty courses respectively. No wonder that after such orgies the
yamen is wont to remain closed for three days. But in this case,
though the dinner lasted with an interlude from one o’clock to four, it
was, as far as the food went, an inferior Russian repast. It began
with many zakuskas, consisting principally of dubious-looking tinned
fish, followed by soup, several meat courses, jelly, ices, tea and
champagne. The Russian Consul-General and his staff were
present, and all the Europeans were placed on one side of a long
table under an awning, while their Chinese hosts sat opposite. These
latter amused me by getting up at intervals. Some would take the
Governor’s children on their knees—he was the proud father of four
sons—and give them tit-bits from the table; others smoked opium in
curious pipes and had choking fits, during which they retired into the
garden to cough in peace; while others would leave the table to give
instructions to the servants in charge of two gramophones that
discoursed popular European airs all the time.
The commander-in-chief, a quaint-looking figure with grey locks, a
putty-coloured complexion and claw-like nails that made me
shudder, strolled up and down in a khaki uniform and made amiable
remarks to the guests; other officials rose to ply all and sundry with
vodka and wine, and the only one that kept his seat was a small boy
clad charmingly in blue and purple silk and wearing a sailor hat
woven in blue and mauve straw. He ate manfully of every course,