Journal of the Society of Arts : Volume XLVIII, No. 2480 [‎682v] (14/24)

562
JOURNAL OF THE SOCIETY OF ARTS.
{.June 1, 1900.
nises the inevitable wave of Russian ad
vance.
The Mohammedan religion, almost universal
in Central Asia, gives little encouragement to
those who seek pleasure and recreation, save
in the exercise of religious duties and such
mild excitement as learning to recite the Koran
by heart. Human nature is, however, the same
in the East as in the West, and the Bokharan,
Khokandian, or Tashkentian, when he desires
relaxation, turns to music and dancing, and
even, if he is able, to horse-racing. As re
gards the first, the Russians of course, in such
cities as Orenburg, have introduced military
bands and American organs ; but the purely
native instruments are drums, variations of the
zither and guitar, whose very names betray
their relationship to the instruments familiar to
us ; trumpets, with perhaps one deep note,
and some elementary wood instruments. The
music is quite unlike our own, the intervals
between the notes being less, and the notation
consequently extremely varied. The effect is
weird and unmelodious to the unaccustomed
ear; but it is certainly more in keeping with
the character and appearance of the natives
than a Russian military band playing the
latest opera selections. Most of the instru
ments, and probably much of the music, were
brought from Persia, and the latter has re
tained its pristine rudeness of construction
with a conservatism peculiar to these parts.
Another instrument which is a great favourite,
and found so generally all over the world that
we are forced to believe it embodies some un
spoken sentiment common to all mankind, is
the Jew’s-harp, which bears here the very ap
propriate name of tchang. The nomad tribes,
and particularly the Kirghiz, have mournful,
monotonous songs of great length, some not at
all unpleasing to the ear, which differ a good
deal in style from the music of the towns, and
probably owe their inspiration to the Mongol,
and not the Persian element.
The tambourine in different forms is much
used, and is the favourite accompaniment to
dancing. The latter is not really permitted to
the true believer, nor are women allowed to
appear in public and dance ; but that does not
interfere with the desire for a recreation which
appeals to the sense of beauty and love of
grace inherent in the most primitive race.
Youths and boys are therefore trained to take
the place of dancing-girls, and are a re
cognised institution all over Central Asia,
although most in vogue in Bokhara and
Samarkand.
Besides dancers, there are comedians, such
as are seen in Indian and other Eastern
countries. These, with whitened faces (which
remind one oddly of the pantomime clown so
well known to Western playgoers), and a
bit of rag or a few cloths to simulate various
garbs, will act small comedies, often very
obscene and vulgar, but undeniably clever;
representations of familiar street scenes, buyer
and seller, Kazi and suitor, teacher and
scholar, or will mimic animals in an extremely
life-like manner.
The festivals of saints, some of whom were
merely successful warriors, with no particular
claim to sanctity, are great opportunities for
recreation, which usually takes the form of a
pilgrimage to the tomb, and a kind of fair
and picnic combined. Booths are erected,
and the ground is covered with tents and little
enclosures, in which music and dancing are
largely patronised.
There are certain epochs in the life of a
Mussulman in Central Asia which are also
marked by feasting and merry-making.
Among the Sarts — the dwellers in towns
(practically the merchant and artisan classes
of Central Asia)—a boy is considered marri
ageable from the age of fifteen or sixteen,
and a girl between eleven and fifteen, or even
earlier, although this is becoming rare. The
courtship, as in all Mussulman countries, is
carried on through a third person, who ar
ranges the amount of kalim, or purchase-
money, which is not always paid to the
parents, as among more primitive tribes, but
is a kind of marriage settlement. Before the
marriage feasts are given by the bride to her
friends, and by the bridegroom to his, and on
the wedding-day a grand feast to all friends
and relations is given in the bride’s house.
The marriage ceremony is performed by a
mullah, or priest, but neither of the con
tracting parties are present, being repre
sented by male relatives. The wedding pre
sents are usually given by nines, that being
the sacred number; and the guests not only
bring, but receive, gifts. When the cere
mony is over, the bridegroom can go to
the women’s court and claim his bride.
Probably she will be concealed amidst
a group of women, and he must find her
hand before he can lead her out—no easy
task, as he has most likely never seen her
before !
The position of women in Mussulman
countries can never be enviable, but in Central
Asian towns she has certain rights, and if her