Kitabı oku: «Free Russia», sayfa 28

CHAPTER LXI.
ISLAM

Kazan is the point where Europe and Asia meet. The paper frontiers lie a hundred miles farther east, along the crests of the Ural Mountains and the banks of the Ural River; but the actual line on which the Tartar and the Russian stand face to face, on which mosque and church salute the eye together, is that of the Lower Volga, flowing through the Eastern Steppe, from Kazan to the Caspian Sea. This frontier line lies eastward of Bagdad.

Kazan, a colony of Bokhara, an outpost of Khiva, was not very long ago the seat of a splendid khanate; and she is still regarded by the fierce and languid Asiatics as the western frontier of their race and faith. In site and aspect this old city is extremely fine, especially when the floods run high, and the swamps beneath her walls become a glorious lake. A crest of hill – which poets have likened to a wave, a keel, and a stallion's back – runs parallel to the stream. This crest is the Kremlin, the strong place, the seat of empire; scarped, and walled, and armed; the battlements crowned with gateways, towers, and domes. Beyond the crest of hill, inland from the Volga, runs a fine plateau, on which stand remnants of rich old courts and towers – a plateau somewhat bare, though brightened here and there by garden, promenade, and chalet. Under this ridge lies Kaban Lake, a long, dark sheet of water, on the banks of which are built the business quarters, in which the craftsmen labor and the merchants buy and sell – a wonderfully busy and thriving town. Each quarter has a character of its own. The Kremlin is Christian; the High Street Germanesque. A fine old Tartar gateway, called the Tower of Soyonbeka, stands in front of the cathedral; but much of the citadel has been built since the khanate fell before the troops of Ivan the Fourth. Down in the lower city, by the Kaban Lake, dwell the children of Islam, the descendants of Batu Khan, the countrymen of the Golden horde.

The birth-place of these Tartar nations was the Eastern Steppe; their line of march was the Volga bank; and their affections turn still warmly to their ancient seats. The names of Khiva and Bokhara sound to a Tartar as the names of Shechem and Jerusalem sound to a Jew. In his poetry these countries are his ideal lands. He sings to his mistress of the groves of Bokhara; he compares her cheek to the apples of Khiva; and he tells her the fervor of his passion is like the summer heat of Balkh.

An Arab legend puts into the Prophet's mouth a saying, which is taken by his children as a promise, that in countries where the palm-trees bear fruit his followers should possess the land; but that in countries where the palm-trees bear no fruit, though they might be dwellers for a time, the land would never be their own. The promise, if it were a promise, has been kept in the spirit for a thousand years. No date-bearing country known to the Arabs defied their arms; from no date-bearing country, once overrun, have they been yet dislodged. When Islam pushed her outposts beyond the line of palms, as in Spain and Russia, she had to fall back, after her trial of strength on the colder fields, into her natural zones. As she fell back from Granada on Tangiers and Fez, so she retired from Kazan on Khiva and Bokhara – a most unwilling retreat, the grief of which she assuaged in some degree by passionate hope of her return. The Moors, expecting to reconquer Seville and Granada, keep the keys of their ancient palaces, the title-deeds of their ancient lands in Spain. The Kirghiz, also, claim the lands and houses of their countrymen, and the Kirghiz khan describes himself as lineal heir to the reigning princes of Kazan. In the East, as in the West, the children of Islam look on their present state as a correction laid upon them by a father for their faults. Some day they trust to find fresh favor in his sight. The term of their captivity may be long; but it will surely pass away, and when the Compassionate yields in his mercy, they will return in triumph to their ancient homes.

In the mean time, it is right to mark the different spirit in which the vanquished sons of Islam have been treated in the West and in the East. From Granada every Moor was driven by fire and sword; for many generations no Moor was suffered to come back into Spain, under pain of death. In Russia the Tartars were allowed to live in peace; and after forty years they were allowed to trade in the city which had formerly been their own. No doubt there have been fierce and frequent persecutions of the weaker side in these countries; for the great conflict of cross and crescent has grown into a second nature, equally with the Russian and Tartar, and the rivalries which once divided Moscow and Kazan still burn along the Kirghiz Steppe. The capitals may be farther off, but the causes of enmity are not removed by space and time. The cross is at St. Petersburg and Kief, the crescent at Bokhara and Khiva; but between these points there is a sympathy and an antipathy, like that which fights between the two magnetic poles. The Tartars have captured Nijni and Moscow many times; the Russians will some day plant their standards on the Tower of Timour Beg.

A man who walks through the Tartar town in Kazan, admiring the painted houses, the handsome figures, the Oriental garbs, the graceful minarets, can hardly help feeling that these children of Islam hold their own with a grace and dignity worthy of a prouder epoch. "Given to theft and eating horse-flesh," is the verdict of a Russian officer; "otherwise not so bad." "Your servants seem to be Tartar?" "Yes, the rascals make good servants; for, look you, they never drink, and when they are trusted they never steal." In all the great houses of St. Petersburg and Moscow, and in the large hotels everywhere, we have Tartar servants, chosen on account of their sobriety and honesty. The Begs and Mirzas fled from the country when their city was stormed, and only the craftsmen and shepherds remained behind; yet a new aristocracy of trade and learning has sprung up; and the titles of mirza and mollah are now enjoyed by men whose grandfathers held the plough. These Tartars of Kazan are better schooled than their Russian neighbors; most of them can read, write, and cipher; and their youths are in high demand as merchants, salesmen, and bankers' clerks – offices of trust in which, with care and patience, they are sure to rise. Mirza Yunasoff, Mirza Burnaief, and Mirza Apakof, three of the richest traders in the province, are self-made men. No one denies them the rank of mirza (lord, or prince). Mirza Yunasoff has built, at his private charge, a mosque and school.

It is very hard for a Christian to get any sort of clue to the feelings of these sober and industrious folk. That they value their religion more than their lives is easy to find out; but whether they share the dreams of their brethren in Khiva and Bokhara is not known. Meanwhile they work and pray, grow rich and strong. An innocent and useful body in the empire, they are wisely left alone, so far as they can be left alone.

They can not, however, be treated as of no importance in the state. They are of vast importance; not as enemies only, but as enemies camped on the soil, and drawing their supports from a foreign land. Even those among the Tartars who are least excited by events around them, feel that they are out of their natural place. They hate the cross. They are Asiatics; with their faces and affections turning day and night, not towards Moscow and St. Petersburg, but towards Khiva, Bokhara, and Samarcand. A foreign city is their holy place, a foreign ruler their anointed chief. They get their mollahs from Bokhara, and they wait for conquerors from the Kirghiz Steppes. They have not learned to be Russians, and they will not learn; so that, whether the Government wishes it or not, the conflict of race and creed will rage through the coming years, even as it has raged through the past.

Reforming the country on every side, the Emperor is not neglecting this Eastern point; and in the spirit of all his more recent changes, he is taking up a new position as regards the Tartar race and creed. Nature and policy combine to prevent him trying to convert the Mussulmans by force; but nothing prevents him from trying to draw them over by the moral agencies of education and humanity. Feeling that, where the magistrate would fail, the teacher may succeed, the Emperor is opening schools in his Eastern provinces, under the care of Professor Ilminski, a learned Russian, holding the chair of Tartar languages and literature in the university of Kazan. These schools already number twenty four, of which the one near Kazan is the chief and model.

Professor Ilminski drives me over to these Tartar schools. We visit a school for boys and a school for girls; for the sexes are kept apart, in deference to Oriental notions about the female sex. The rooms are clean and well kept; the children neat in dress, and orderly in manner. They are taught by young priests especially trained for the office, and learn to sing, as well as to read and cipher. Books are printed for them in Russian type, and a Tartar press is working in connection with the university. This printing of books, especially of the Psalms and Gospels, in the Tartar tongue, is doing much good; for the natives of Kazan are a pushing and inquisitive people, fond of reading and singing; and the poorest people are glad to have good books brought to their doors, in a speech that every one can hear and judge for himself. In the same spirit the Emperor has ordered mass to be said in the Tartar tongue; a wise and thoughtful step; a hint, it may be, to the mollahs, who have not come to see, and never may come to see, that any other idioms than Arabic and Persian should be used in their mosques. If these clever traders and craftsmen of Kazan are ever to be converted from Islam to Christianity, they must be drawn over in these gentle ways, and not by the jailer's whip and the Kozak's brand.

The children sing a psalm, their bright eyes gleaming at the sound. They sing in time and tune; but in a fierce, marauding style, as though the anthem were a bandit's stave.

Not much fruit has yet been gathered from this field. "Have you any converts from the better classes?" "No; not yet," the professor sighs; "the citizens of Kazan are hard to win; but we get some little folk from villages on the steppe, and train them up in the fear of God. Once they are with us, they can never turn back."

Such is the present spirit of the law. A Moslem may become a Christian; a Christian may not become a Moslem; and a convert who has taken upon himself the cross can never legally lay it down. It is an Eastern, not a Western rule; and while it remains in force, the cross will be denied the use of her noblest arms. Not until conscience is left to work in its own way, as God shall guide it, free from all fear of what the police may rule, will the final victory lie with the faith of Christ.

Shi Abu Din, chief mollah of Kazan, receives me in Asiatic fashion; introduces me to two brother mollahs, licensed to travel as merchants; and leads me over the native colleges and schools. This mollah, born in a village near Kazan, was sent to the university of Bokhara, in which city he was trained for his labors among the Moslems living on Russian soil, just as our Puritan clergy used to seek their education in Holland, our Catholic clergy in Spain. Shi Abu Din is considered, even by the Professor of Tartar languages, as a learned and upright man. His swarthy brethren have just arrived from Bokhara, by way of the Kirghiz Steppe. They tell me the roads are dangerous, and the countries lying east of the Caspian Sea disturbed. Still the roads, though closed to the Russians, are open to caravan merchants, if they know the dialects and ways of men. No doubt they are open to mollahs travelling with caravans through friendly tribes.

The Tartars of Kazan are, of course, polygamists; so that their social life is as much unlike the Russian as their religious life.

CHAPTER LXII.
THE VOLGA

From Kazan to the Caspian Sea, the Volga flows between Islam and Christendom. One small town, Samara, has been planted on the eastern bank – a landing-place for Orenburg and the Kirghiz Steppe. All other towns – Simbirsk, Volsk, Saratof, Tsaritzin – rise on the western bank, and look across the river towards the Ural Ridge. Samara is a Kirghiz, rather than a Russian town, and but for the military posts, and the traffic brought along the military roads, the place would be wholly in Moslem hands. Samara has a name in the East as a place for invalids – the cure being wrought by means of fermented mare's milk, the diet and medicine of rovers on the Tartar Steppe.

A Christian settlement of the Volga line from Kazan to the Caspian Sea must be a work of time. Three hundred and seventeen years have passed since Ivan the Terrible stormed Kazan; three hundred and twelve years since his armies captured Astrakhan and opened a passage through Russia to the Caspian Sea; yet the Volga is a frontier river to this very hour; and it is not too much to say that the noblest watercourse in Europe is less familiar to English merchants in Victoria's time than it was in Elizabeth's time.

The first boats which sailed the Volga, from her upper waters to her mouth, were laden with English goods. So soon as Challoner found a way up the Dvina, a body of merchants formed themselves into a society for discovering unknown lands, and this body of London merchants was the means of opening up Eastern Russia to the world.

The man who first struck the Volga was Anthony Jenkinson, agent of these discoverers, who brought out a cargo of cottons and kerseys, ready dyed and dressed, of lead and tin for roofing churches; and a vast assortment of pewter pots; all of which his masters in London expected him to exchange for the gums and silks, the gold and pearls, of mythical Cathay. Coming from the Frozen Sea, he noticed with a trader's eye that the land through which he passed was rich in hides, in fish, in salt, in train-oil, in furs, in pitch, and timber; while it was poor in many other things besides cotton shirts and pewter pots. Sailing up the Dvina to Vologda, he noted that town as a place for future trade; crossed the water-shed of Central Russia to Jaroslav and Moscow; dropped down the river Oka; and fell into the Volga at Nijni, the only town in which trade was being done, until he reached the Caspian Sea. The Volga banks were overrun by Tartar hordes, who took their spoil from every farm, and only spared the towns from fear. In ten weeks his rafts reached Astrakhan, where he saw, to his great surprise and joy, the riches of Persia and Bokhara lying about in the bazars in heaps; the alum, galls, and spices; the gems and filigrees, the shawls and bands, which he knew would fetch more in the London markets than their weight in gold. By hugging the northern shores of the Caspian Sea, he made the port of Mangishlak, in the Khanate of Khiva, early in autumn; and hiring from the natives a thousand camels, he loaded these patient beasts with his pots and pans, his sheetings and shirtings, and marched by the caravan road over the Tamdi Kuduk to Khiva, and thence across the range of Shiekh Djeli, and along the skirts of the great desert of Kizil Kum to Bokhara, near the gates of which he encamped on the day before Christmas-eve. There, to his grief, he learned that the caravan road farther east was stopped, in consequence of a war between tribes in the hill country of Turkestan; and after resting in the city of Bokhara for some weeks, he gave up his project, and, turning his face to the westward, returned to Moscow and London by the roads which he had found.

Three years later he was again in Moscow, chaffering with raftsmen for a voyage to the Caspian Sea. Queen Bess was now on the throne, and Jenkinson bore a letter from his sovereign to the Tsar, suggesting the benefits of trade and intercourse between his people and the society; and asking for his kingly help in opening up his towns and ports.

Ivan the Terrible was quick to perceive how much his power might be increased by the arts and arms which these strangers could bring him in their ships. Like Peter the Great in his genius for war, Ivan was only too well aware that, in comparison with the Swedes and Poles, his people were savages; and that his troops, though brave as wolves and hardy as bears, were still no match for such armies as the Baltic powers could send into the field. The glory of his early triumphs in the East and South had been dimmed by defeats inflicted upon him by his civilized enemies, the Poles; and the conquests of Kazan, Siberia, and Astrakhan, were all but forgotten in the reverses of his later years. He wanted ships, he wanted guns; the best of which, he had heard, could be bought for money in Elizabeth's ports, and brought to the Dvina in English ships. He was too great a savage to read the queen's letter in the way she wished; he cared no whit for maps, and could not bend his mind to the sale of hemp and pewter pots; but he saw in the queen's letter, which was addressed to him as Tsar, a recognition of the rank he had assumed, and the offer of a connection which he hoped to turn into a political alliance of the two powers.

While Ivan was weaving his net of policy, the English rafts were dropping down the Volga, towards Astrakhan, through hordes of Tartar horse. From Astrakhan they coasted the Caspian towards the south, landed at the port of Shabran, and, passing over the Georgian Alps, rode on camels through Shemaka and Ardabil, to Kasbin, then a residence of the Persian Shah. To him the queen had also sent a letter of friendship, and Jenkinson proposed to draw the great lines of Persian traffic by the Caspian and the Volga, to Archangel; connecting London and Kasbin by a near, a cheap, and an easy road; passing through the countries of a single prince, a natural ally of the Shah and of the Queen, instead of through the territories and waters of the Turk – the Venetian, the Almaigne, and the Dutch. The scheme was bold and new; of vast importance to the Russ, who had then no second outlet to the sea. But the Shah had just made peace with his enemy the Sultan, which compelled him to restore the ancient course of trade between the East and West.

Four years later, William Johnson, also an agent of the society, was sent from Archangel to Kasbin, with orders to make a good map of the River Volga and the Caspian Sea, and to build an English factory at Astrakhan for the Persian and Chinese trade. The Dvina was also studied and laid down, and the countries dividing her upper waters from the Volga were explored. A track had been worn by the natives from Vologda, one of the antique towns of Moscovy, famous for bells and candles, to Jaroslav, on the Volga; and along this track it was possible to transport the bales and boxes of English goods. This line was now laid down for the Persian and Oriental trade to follow, and factories were built in convenient spots along the route; the headquarters being fixed at Archangel and Astrakhan.

The Tsar sent home by Jenkinson not only a public letter to the queen, in which he asked her to send him cannon and ships, with men who could sail them; but a secret and verbal message, in which he proposed to make such a treaty of peace and alliance with her as that they should have the same friends and the same foes; and that if either of the two rulers should have need to quit his states, he might retire with safety and honor into those of the other. To the first he received no answer, and when Jenkinson returned to Russia on his trade affairs, the Tsar, who thought he had not delivered his message word for word, received him coldly, and ill-used the merchants in his empire; on which Thomas Randolph, a wily and able minister, was sent from London to pacify the tyrant, and protect our countrymen from his rage. But Randolph was treated worse than all; for on his arrival at Moscow, he was not only refused an audience, but placed in such custody that every one saw he was a prisoner. The letters sent to him by the queen were kept back, and those which he wrote to her were opened and returned. After eight months were passed in these insults, he was called to Vologda, received by the Tsar, and commanded to quit the Russian soil. So much insolence was used, that he was told by one of the boyars if he were not quick in going they would pitch his baggage out-of-doors.

Yet Randolph, patient and experienced, kept his temper, and when he left the Tsar he had a commercial charter in his trunk, and a special agent of Ivan in his train. This agent, Andrew Gregorivitch, bore a letter to the queen (in Russ), in which he prayed her to sign a treaty of war and peace against all the world; and to grant him an asylum in her realm in case he should be driven from his own. Andrew found that the queen could make no treaty of the kind, though she was ready to promise his master an asylum in her states, where he might practise his own religion, and live at his own expense. He then gave ear to an impostor named Eli Bomel, a native of Wesel, whom he found in an English jail. This wretch, who professed to work by magic and the stars, proposed to go with Andrew to Russia and serve the Tsar. The agent asked for a pardon, and took him out to Moscow, where he soon became master in the tyrant's house. For Bomel made the Tsar believe that the queen, whom he described as a young and lovely virgin, was in love with him, and could be brought by sorcery to accept an offer of his hand and throne. The Tsar, who was past his prime, and feeble in health and power, never tired of doing honor to the man who promised him an alliance which would raise him above the proudest emperors and kings.

Horsey, following Randolph to Russia, saw the end of this wizard. When the Tsar found out that Bomel was deceiving him with lies, and that the queen would not write to him except on questions of trade, he sent for his favorite, laid him on the rack, drew his legs out of their sockets, flayed him with wire whips, roasted him before a fire, drew him on a sledge through the snow, and pitched him into a dungeon, where he was left to die.

Traders poured into Russia, through the line now opened from the Dvina to the Volga, stores of dyed cotton, copper pots and pans, sheets of lead rolled up for use, and articles in tin and iron of sundry sorts. Thomas Bannister and Geoffrey Ducket reached Jaroslav early in July, and, loading a fleet of rafts, dropped down the Volga to Astrakhan, where they staid six weeks in daily peril of their lives. The Turks, now friends with the Persians, were trying to recover that city, with the low countries of the Volga, from the Christian Russ; and the traders could not put to sea until the Moslem forces were drawn off. They put into Shabran, where they left their ship and crossed the mountains on camels to Shemaka, where they staid for the winter. Not before April could they venture to take the road. They pushed on to Ardabil, where they began to trade, while Bannister went on to Kasbin and procured a charter of commerce from the Shah. Only one objection was raised at Kasbin; Bannister wished to send horses through the Shah's dominions into India; but an article which he had inserted in his paper to this effect was left out by the Persian scribes. The successful trader sickened near Shemaka and died; leaving the command of his adventure to Ducket, who gathered up the goods for which they had exchanged their cloth and hardware, crossed the mountains to Shabran, and put to sea. Storm met them in the teeth; they rolled and tumbled through the waves; and after buffeting the winds for twenty days, they anchored in shallow water, where they were suddenly attacked by a horde of Moslem rievers, and after a gallant fight were overcome by superior strength. The Tartars pulled them from their ship, of which they made a prize, and, putting them into their own cutter, let them drift to sea. The cargo lost was worth no less than forty thousand pounds – a quarter of a million in our present coin.

At Astrakhan, which they reached in safety, they made some efforts to recover from the brigands part of what they had lost, and by the general's help some trifles were recovered from the wreck; but this salvage was lost once more in ascending the Volga, on which their boat was crushed by a ridge of ice. Every thing on board went down, and the grim old tyrant, Ivan the Terrible, sore about his failing suit for Elizabeth's hand, would render them no help.

Ten years elapsed before the traders sent another caravan across the Georgian Alps, but the road from Archangel to Astrakhan was never closed again; and for many years to come the English public heard far more about the Eastern Steppe than they hear in the present day.

This Eastern Steppe is overrun to-day, as it was overrun in the time of Ducket, by a tameless rabble of Asiatic tribes.