The Rashīdī History 155.2
The Tarikh-i-Rashidi (Elias, Ross) 155.2
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155.2.1
In Khotan there are two rivers, called Kara Kash and Urung Kash, in both of which jade is met with, and it is found nowhere else in the world. The waters of these two rivers are preferred [by some] to that of Yarkand, but personally, I could never find the superiority in them. Khotan is amongst the most famous towns in the world, but at the present time its jade is the only thing that remains worth writing about. One curious circumstance concerning Khotan, is that magpies are never seen there ; or if, at any time, one happens to appear, it is taken as a bad omen, and the people band together and drive it away.
155.2.2
The Imám Alá-ud-Din Muhammad of Khotan is mentioned in all histories, but no one in Khotan knows which is his tomb, nor even recalls his name. There are many other tombs there, about which nothing is known. According to tradition (the truth of which is contradicted by books on history) there lie buried there, among others, many martyrs, such as Imam Zabiha [or Zabija], Jafar Tayyár, and Imám Jafar Sádik, and several others of the Companions [of the Prophet]. But the falsehood of these traditions is evident. It is possible that some of the followers of these companions [tábíin] bearing their names, came here and suffered martyrdom, for before the conversion of Kashghar to Islam, some of the followers of the companions came to Kashghar and conducted a holy war [ghazát] there [and at Khotan]. But the strange thing there is that the martyrs, whom they have deposited in the tombs, are sometimes exposed to view, from the sand being blown away by the wind, and no change is noticeable in them ; they are recognisable, and their wounds— nay more, the very blood which has issued from the wounds, all dried up, is still visible. Every one who makes the circuit [tawáf] of these graves, witnesses these things. The tombs of Yarkand, however, belong to no one who is mentioned in histories or other books. But the people of Yarkand believe that there lie [buried there] the Seven Muhammadans.
155.2.3
Their story, as related by the mujávir, is not worth recording here, but Maulana Khwája Ahmad, who was a disciple of Hazrat Ishan, and a good and industrious old man (of whom, God willing, I shall speak in the First Part), has told me that the Seven Muhammadans were grandees [ulá] ; but I do not remember having read of them in any history. Another tomb is that of Dava Khan Padishah ; but concerning him I could learn nothing from the mujávir. Suddenly Hazrat Shahab-ud-Din Khwája Khavand Mahmud passed in front of the tomb, and turning to me said: "This man possesses a wonderfully strong power of attraction [jazaba], and I never pass by here without being strongly drawn towards [his tomb]." The edifice is a lofty one and is covered outside with plaster, upon which are paintings and inscriptions. In spite of having examined them carefully, my efforts did not enable me to read them, for most of them were in Kufic character, but not in the Kufic which is employed nowadays. A few are in Suls writing, but it is not inscribed in such a manner as to be easily read. Near this, is a dome, upon the archway of which is some Turki writing which is mostly destroyed. It is there written: "In the year 656 ....," but the rest is obliterated and cannot be read. This date corresponds very nearly with the date of Dava Khan, better known as Dava Sahan, and I am convinced that this is his tomb. I hold the proof to be conclusive for several reasons.
155.2.4
Firstly, at that date there was no other Dava Khan reigning ; and this name of Dava Khan does not indicate, in the least, that he was a Shaikh or an Imam ; nor does the fact of such a magnificent tomb having been raised over him. Again the father of Dava Khan, Barak Khan, became a Musulman in Bokhara, received the title of Ghayyas-ud-Din, and was succeeded on the throne by his son Dava Khan. From this it is quite evident that Dava Khan was a Musulman. He is very much lauded in histories, and it is not surprising that God should have raised him to such high rank, considering his "Islám," and his noble qualities. After his death, any man who believed this to be his tomb, did it reverence, and as time went on [its identity] became an established fact; but God alone knows the truth.
155.2.5
If, as is indeed the case, this is the tomb of the famous Dava Khan, his story is told in histories. In the Prolegomena to the Zafar-Náma, Sharaf-ud-Din Ali Yazdi says: "Dava Khan was the son of Barak Khan, son of Kara Isu, son of Mutugen, son of Chaghatai, son of Chingiz Khan. He was a powerful and worthy monarch. [Couplet. . .] Mamalikiz Nuyan, son of Amir Aihal, son of Nisun, was of the race of Karachar Nuyan Barlas. According to the ancient charter ['Ahd-Náma] Davá Khán was made king, and the duties and privileges of his forefathers devolved upon him. He ruled for thirty years, and through the excellent management of Alálikiz Nuyán, the Chaghatai Ulus attained great prosperity. [Couplet. . . .] Finally having drawn a few breaths he perished." Thus far from the Zafar-Náma.
155.2.6
Within the citadel of Yarkand and near to the fort [ark] is a tomb called Abjaji Ata, in which is the bone of a man's thigh, in two pieces. I have always noticed this with great wonder. I once pointed it out to Khidmat Maulana Shah Sayyid Ashik, one of the most profoundly learned and pious Ulama in Mavara-un-Nahr, who expressed great astonishment, and said: "Let us take the measurement." He ordered to be brought the corresponding thigh-bone of a man of the present time; he broke off clods of earth of the weight of that bone and tied them up in handkerchiefs, till they were exactly the weight of the bone which was in two pieces. He afterwards counted the clods and found there were sixty. Then the Maulana said: "The owner of this bone must have been sixty times the size of men of our time." This is indeed a most wonderful thing!
155.2.7
As for the tombs of Kashghar, the first is that of Satuk Bughra Khan, of the race of Afrasiab, and ancestor of Yusuf Kadr Khan and Sultan Ilak Mazi. He was the first Turk to become a Musulman, and he is related to have said: "Satuk was the first of the Turks to become a Musulman." I have heard from darvishes that to visit his tomb is a source of great spiritual advantage. There are many other tombs, excellent accounts of which are to be found in books. Among them are those of Husain Fasl Khwaja, Kutb-i-Alam, Shaikh Habib, Fakih ibn Bakr and others. The strangest is the enclosure [hazira] of Husain Fasl Khwaja, which they call the "Enclosure of the Muftis," for a hole has been made in his grave opposite to where his face is. No change has taken place: his beard is [still] perfectly straight, and he is recognisable. I have heard the Ulama of Kashghar say that whenever they had a difficult question to decide, they would write a copy of it and place it in the tomb; on the morrow, when they came, they found the answer written down. And this has been tried and tested. (The responsibility be upon their shoulders.)
155.2.8
All the people of Khotan and Kashghar are divided up into four classes. One is called Tuman, which means peasantry: they are dependent upon the Khan, and pay their taxes to him yearly. Another class is called Kuchin, which means soldiery, who are all dependent upon my relations. A third is called Imak [or Aimak], all of whom receive a fixed revenue [mukata'a] of grain, cloth and the like. These people are also dependent upon my relations. The fourth class are the controllers of legal jurisdiction, and the custodians of religious houses and pious foundations; most of these are of my family. They need not, however, be specified in this place.
155.2.9
There are in that country one or two things quite peculiar to it. Firstly, the Jade-stone, which is found in the rivers of Yarkand and Khotan, and of which not a trace is to be found in any other part of the world. Secondly, the wild camel, which if taken in such a way that it receives no injury, can be placed in a line [of camels], and will follow exactly like a domestic camel. This animal is found in the deserts to the south and east of Khotan. Thirdly, in the hills of that country are wild oxen kutds of extreme size and nobility; they are the most ferocious of savage beasts. When one of them attacks a human being, its butting with the horns, its kick, and its lick are all equally fatal. When on my journey from Tibet to Badakhshan (which journey I will speak of presently) we were a party of twenty-one persons, and on the road a kutas was killed. It was only with the utmost trouble and difficulty that four men were able to extract the beast's stomach. One man could not lift one of its shoulder blades. After the twenty-one persons had each carried away as much as he was able for food, two-thirds were still left.
155.2.10
Again, most of the fruits of that country are very plentiful. Among others the pears are especially good, and I never saw their equal anywhere else; they are, in fact, quite incomparable. Its roses and rose-water are also excellent, and almost as good as those of Herat. Moreover, its fruits have an advantage over the fruits of other countries, in that they are less unwholesome. The cold in winter is very severe, and the heat in summer is moderate; but the climate is very healthy. The fruits, which generally are injurious when taken at breakfast or after any food, are there, on account of the excellence of the climate, followed by no evil consequences and do no harm. During the autumn [tirmakh] it is not the custom to sell fruit in the provinces of Káshghar and Khotan, nor is it usual to hinder any one from plucking it. Nay more, it is planted along the roadsides, so that any one who wishes to do so, may take of it.
155.2.11
But [Káshghar] has also many defects. For example, although the climate is very healthy, there are continual storms of dust and sand, and violent winds charged with black dust. Although Hindustán is notorious for this phenomenon [tufán], yet in Káshghar it is still more prevalent. The cultivation of the ground is very laborious and yields but little profit. In Káshghar it is impossible to support an army upon the produce of the country. Compared with the Dasht-i-Kipchák, the Kálmák country and Moghulistán, it has the semblance of a town, but with regard to productiveness and its capacity to support an army, it cannot be compared to those steppes. The inhabitants of towns who go there regard Káshghar as a wild country [sahrá], while the people of the steppes consider it a refined city. It is a sort of Purgatory between the Paradise of Towns and the Hell of Deserts. "Ask those from Hell of Purgatory, and they will call it Paradise." In a word, it is free from the discord of men and the trampling of hoofs, and it is a safe retreat for the contented and the rich. Great blessings accrue to the pious, now, from the blessed saints who lived there in time past. From two pious persons, out of many I have seen, I have heard that when people migrate from that country to some other, they cannot find the same peace of mind, and they remember Káshghar [with regret]. This is the highest praise.