In 1895, according to the Pamir division, the Pamir principalities of Shugnan and Roshan became part of the Bukhara Khanate, the majority of the population of which professed one of the interpretations of Shiism - Ismailism. Even before this time, Ismailis had met within the Russian Empire, and Ismailism aroused some interest, but it was more of an academic curiosity. Since 1895, the Ismailis have directly entered the sphere of interests of Russian politics. The history of this community, its position in the Muslim world, and its internal structure began to interest, in modern terms, practical organizations. Interest in the Ismailis and the personality of the Aga Khan, their leader, in the highest circles of Russia was expressed, in particular, in the fact that this was reported to the tsar. So, on one of the documents of the Ministry of Foreign Affairs for internal use (Extract from private letters) from June-July 1903 there are two litters: "From the part about the Aga Khan, an extract was made for the king. Persiani" 1 .

The most accessible information about the Ismailis could be obtained from India, where the Russian Imperial Consulate was opened in Bombay in 1900. Vasily Oskarovich von Klemm, the first Russian consul in Bombay, was not an accidental person in Asia and in India in particular. He graduated from the Lazarev Institute of Oriental Languages and the Training Department of Oriental Languages at the Asian Department of the Ministry of Foreign Affairs, then served in the Ministry of Foreign Affairs in Central Asia, and was interested in the East, its history, religions, and customs.

In his report dated February 11, 1904 to the Foreign Ministry addressed to the director of the First (Asian) Department, he writes that in one of the newspapers there was a message about the arrival in Peshawar of "a caravan with offerings to the famous Aga Khan" from the Shugan bey Mir Tagay bey. This circumstance obliges me to submit now, at Your Excellency's discretion, information about the identity of the said Aga Khan, which I have been collecting for some time and which I hope to add later. " 3

The consul began his report on the Aga Khan from the time when the Ismailis of Persia arrived in India. He wrote: "More or less definite information about the Aga Khan's ancestors begins only in the second half of the eighteenth century, when Sultan Muhammad's great-great-grandfather, Abdul Hasan Shah, was governor of Kirman. The latter was succeeded in the same position by his son Shah Khalil Ullah, who in 1817 moved to the city of Yezd and was killed during a popular uprising raised against him by Shiite Mullahs. The assassination of the influential head of the Ismailis, who was famous for his holiness, greatly agitated his followers, and therefore Fath Ali Shah (1797-1834, the second shah of the Persian Qajar dynasty. - T. Z.) he hastened to punish the perpetrators of the unrest and take under the special protection of the deceased's son, Muhammad Khan. The latter was summoned to court and approved by the head of the Ismailis, and the district under his jurisdiction was significantly expanded and, finally-

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He was married to one of the daughters of Fath Ali Shah, from which time he began to use the hereditary title of "Aga Khan" .4

When the struggle for the Persian throne began after the death of Fath Ali Shah, Mu-hammad Hasan Aga Khan took the side of Muhammad Ali Shah (1834-1848, the third shah of the Qajar dynasty. - T. Z.) and helped him to reign. The friendly relations established between the Aga Khan and the Shah after this period lasted approximately until the return of Muhammad Ali Shah from an unsuccessful campaign against Herat in 1838. Shortly thereafter, according to Ismaili biographers, Muhammad Hasan fell victim to the intrigues of the Shah's first minister, Haji Mirza Aghasi, and was forced to take up arms twice against his overlord. In the end, the Aga Khan had to flee for his life, and he retired to Afghanistan. In Kabul, he became close to the British and rendered them many services, fighting, among other things, in their ranks, commanding a detachment of regular cavalry from his followers. From Afghanistan, he moved to India, where he was received with enthusiasm by the local Ismailis. From that moment on, the fate of the Aga Khan and his descendants is closely linked to India, which they never left again. " 5

In India, the Ismailis were representatives of the commercial and usurious Khoja caste. They were originally Hindus and were converted to Islam by a missionary (Da'i) named Sadr-ud-din (early 15th century), who actively preached Islam in Sindh, Gujarat and Kashmir. Traditionally, he is considered one of the founders of the Khoja Muslim community. Since then, Indian khojas have made constant pilgrimages to Persia and maintained a lively relationship with their imam. They were taxed in his favor by certain fees for spiritual services: weddings, funerals, circumcision, etc.

Here is how the consul described the peculiarities of their beliefs: "Like other Ismailis, they recognize only seven imams, and not 12, like the Shiites, but at the same time, probably under the influence of Hinduism, they consider their imams not only the successors of the Prophet of God, but as if the incarnation of the Deity himself." Followers of this sect are found in the Bombay Presidency, where they number over 50,000 souls, in Sindh, Kathiawar, also in Kashmir and other places in northern India." 7 The Consul was unable to obtain any definite information about followers of this type in other countries. "Indeed, it is hardly possible to obtain them," he adds, "since the Ismailis in Persia and Central Asia are mostly forced to hide, so as not to incur persecution from Shiites and Sunnis." 8

In addition to Persia and India, followers of the Aga Khan were found in almost all of Central and Central Asia (Merv, Bukhara, Samarkand, Kokand, Kashgar, and Yarkand), in the Pa-mir khanates of Shugnan, Roshan, and Vakhan, in Chitral, Gilgit, and some valleys between Badakhshan and Kafiristan, and in all the port cities of the Persian Gulf. the Gulf Coast, on the eastern coast of Arabia, mainly in Muscat, and in East Africa, ranging from the British East African possessions all the way to Mozambique.

V. O. von Klemm further wrote: "Even when they were in Persia, the leaders of the eastern Ismailis constantly received monetary and other offerings from their followers, not only Persian, but also Indian and Central Asian. It is even said that the Persian and Central Asian Ismailis paid them a certain tribute, and if for some reason, for example, on the occasion of war, the collected amount could not be delivered to the Aga Khan, the money was thrown into the water. Since the Aga Khans moved to India, these offerings have not stopped, and to this day the head of the Ismailis continues to receive them, mainly in the form of cash, from all countries where he is available.

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followers. The amount thus accumulated in the hands of the Aga Khan is reported to be more than one million rupees a year. " 9

Further history of the Aga Khan dynasty in India, according to the consul's report, is as follows: "Muhammad Hasan Aga Khan died in 1881, leaving three sons: Aga Ali Shah, Aga Jang Shah and Aga Akbar Shah. The eldest of them, Aga Ali Shah, inherited the title of Aga Khan and imamate, but in 1886 he died, leaving only one young son, the current Aga Khan Sultan Muhammad Shah. The latter, though only 9 years old, was proclaimed imam, under the tutelage of his uncle Agha Jang Shah and the guidance of his mother, a Persian woman, said to be of great intelligence.

His Highness Sultan Mohammed Shah Aga Khan, who is now about 28 years old, had a predominantly English upbringing and came from a typical Europeanized Asian background. He is quite European in appearance, wears European clothes, does not shave his head, speaks perfect English, eats and drinks everything without exception, enjoys all kinds of sports and keeps the best racehorses in India. I often met him in the local English society, although, as an Asian, he doesn't have access to English clubs. During his repeated trips to Europe, he was favored at the English court and awarded the highest Indian order. He also saw the Shah of Persia in Paris and Ostend, the Sultan of Turkey, and the German Emperor, who awarded him the order for his assistance in establishing good relations between his followers and the German authorities in the East African German possessions and for promising to help the population of these possessions with the Khojas from India.

In religious terms, Sultan Muhammad Shah, according to one person close to him, is very indifferent, almost an atheist. All sorts of religious ceremonies and the role of high priest, which he has to fulfill involuntarily, seem to weigh him down. On the other hand, he seems to have a great attraction to politics. " 10

Agha Sultan Muhammad Shah was a prominent Muslim public figure in 1902-1904. he was a member of the Viceroy's council on the recommendation of Lord Curzon himself. Subsequently, the Aga Khan became one of the founders (1906) and chairman (until 1913) of the first pan-Indian Muslim party, the Muslim League, and led the Indian delegation to the Round Table Conference in London in 1930-1932 and at the meetings of the League of Nations in 1932 and 1934-1937.

The Aga Khan had unlimited influence over his Ismaili followers and partly over other Muslims in India, as well as over Hindus and Parsis. During the Bombay riots of 1897, on the occasion of Dr. Havkin's anti-plague sanitary measures, he placed one of his mansions at the doctor's disposal, vaccinated himself, and spoke to the people of Bombay, agitating for vaccination.

V. O. von Klemm wrote: "One of his main projects is the foundation of a large Muslim university in India based on English principles, which would be a hotbed of renewed and unified Islam. This idea, of course, meets with the full sympathy of the local British." 11 British statesmen understood that in this case one of the centers of the Muslim world would find itself in the territory under their control, Muslim ideologists would be British subjects and the English language would be an intermediary in the assimilation of Western ideas by Islam. Through such a university, the British Empire would be able to influence the entire Muslim world, and this, in turn, would have great political significance. The Aga Khan helped finance Aligarh, Lahore and other Muslim universities, and maintained a primary school

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for the Ismailis, he opened the first school for Muslim girls, published in English magazines.

The Aga Khan worked closely with the British colonial authorities. In 1906, he led a Muslim deputation to the Viceroy of India, Lord Minto, which led to the formation of a special Muslim electoral curia. The Aga Khan's influence over the Ismailis was very valuable to the British in securing the submission of certain tribes of Northwestern India on the border with Afghanistan, who otherwise would have caused them endless trouble and who, after the Aga Khan's suggestions, constantly sided with the British. Moreover, they provided secret information to the British authorities and tried in every possible way to protect British interests. The people of Chitral came to pay their respects to the Aga Khan in large numbers every year, and he never failed to impress upon them the necessity of remaining loyal to the British government. Thus, he continued the tradition of his ancestors, working closely with the British and providing them with many services. As a major public figure, and considering British colonial rule a boon for India, he promoted the idea of strengthening and serving this power: "Recognizing that British rule is necessary for India, that it is the only rule that can protect us from internal anarchy and hostile foreign rule, that it is the only power under which India can permanently maintain its independence." to develop along the path of peace, moral and intellectual progress, we must devote all our energy to strengthening the authority of this government and the people's love for it. " 12

Great Britain did not remain in debt to its eminent subject. The crown granted him the princely privileges of a Sardar Class I with a lifetime pension and the title "Highness".

The Aga Khan's attitude towards the Russian Empire was extremely negative. Consul W. O. von Klemm's chance meeting with the Aga Khan at one of the railway stations through which he had to pass during his trip to India confirmed this. Agha Sultan Muhammad Shah started talking about the Russo-Japanese war, which at that time was just beginning to appear in local newspapers. Von Klemm reported: "Expressing regret that the bloodshed was not avoided, he added that he could not find the Japanese guilty of any treachery or treachery, and that their first steps on the battlefield were, in his opinion, completely natural and correct. "I believe," he said, " that Russia made a big mistake by getting carried away with the annexation of Manchuria. It can never expect to establish itself firmly in China. China is not India, its population is not as diverse as it is here, and in my opinion, no European nation will ever rule there."

I hastened to reply to the Aga Khan that, as far as I knew, Russia had never thought of "annexing" Manchuria, much less of subjugating China, and that our whole task there had been, and still seems to be, only to secure our indisputable interests in the said Chinese province against all accidents and to establish a lasting modus vivendi there.

Here, unfortunately, the departure of the Aga Khan's train to Bombay interrupted our conversation.

I have considered it my duty to inform Your Excellency of the above, since the Aga Khan's opinion undoubtedly has a certain influence in India. " 13

"If the information given at the beginning of this report by The Pioneer newspaper is correct (which, in fact, there is no reason to doubt)," von Klemm wrote, " then the Aga Khan's influence in Shugnan and Roshan must indeed be in full force, and that this influence will always be not in full force. in our favor, it can hardly

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there should be any doubt. It is easily possible that the vague hints about future troubles in Central Asia that now sometimes appear in the Anglo-Indian press are based on the calculation of the Aga Khan's mysterious connection with the Ismailis there. In any case, we should be fully prepared for the fact that, in the event of a clash with England, the followers of the Ismaili imam will raise their active propaganda against us wherever possible. Shugnans and Roshans are likely to be particularly unreliable elements." 14

V. O. von Klemm, who was well versed in the situation in Turkestan, represented the difficulties of managing the Pripamir principalities and the need to attract Roshans and Shugnans to his side: "The vast majority of them, of course, have never seen this imam and it would probably be very surprised to see in him a refined European, drinking wine, eating pork, etc. However, the Aga Khan's unsubstantiated accusation before them would not be enough. Perhaps encouraging Sunni or Shia propaganda between them would be more likely to lead to their falling away, but spreading one or the other would also not be particularly useful for us. " 15

Events within the Ismaili community suggested a way out for the consul. A few years earlier, in Bombay, a split occurred among the Khojas due to the behavior and lifestyle of Sultan Muhammad Shah. A separate sect was formed, which somewhat approached Shiism and completely turned away from the Aga Khan. Relations between these splinters and the Aga Khans were very strained, especially since the latter two, in a fit of fanaticism, beat up two of the former in broad daylight on the streets of Bombay.

V. I. Nekrasov, Secretary of the Russian Consulate in Bombay, gave a slightly different and more detailed interpretation of the reasons for the split in the Ismaili community. He believed that the appearance of this split should be explained by " economic reasons, namely: the unwillingness of many Khojas to pay their head, the Aga Khan, the taxes imposed on the Khojas, which the Aga Khan spent not on the needs of the sect, but turned into his own property. The Aga Khan's personal unpopularity was increased by his poor knowledge of Islam, his too obvious desire to keep his followers in ignorance, his constant assumption of his mother's interference in matters, and finally the rumor that he was marrying an English woman. Protests against the Aga Khan have been going on for a long time, but it wasn't until 4 years ago that the schism became so strong that it was necessary to build their own mosques in Bombay for members of the new sect. " 16

The consul wanted to take advantage of this: "Perhaps it would be useful to get in touch with the leaders of the new sect and persuade them to send one or two missionaries to Central Asia, Kashgar and the Pamirs to denounce the Aga Khan to the Ismailis there. Although the realization of such an assumption will probably involve very great difficulties, nevertheless, I could still try to do so, if the idea is approved by Your Excellency. It goes without saying that in the event of a successful outcome of the case, the mentioned missionaries will have to pay their travel expenses. " 17

The consul's proposal was approved by the Ministry of Foreign Affairs, and the procedure for coordinating the actions of various departments and institutions of the Russian Empire began. The report of Consul W. O. von Klemm is dated February 11, 1904. On April 15, the Minister of Foreign Affairs, Count V. N. Lamsdorff, sends a request to Tashkent, asking for the opinion of the Turkestan authorities on this subject, and on May 6, 1904, the assistant to the Turkestan Governor-General, E. O. Matsievsky, writes in response to the minister: "I have the honor to inform you that I, for my part, agree with your opinion that it is desirable for us to take advantage of what has arisen in the Ishmaelite sect

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the Aga Khan's current head of the sect, and the sending to Central Asia, Kashgar, and the Pamirs of one or two missionaries from a party opposed to the Aga Khan, if it is possible to find people who are quite reliable for this purpose, can undoubtedly to some extent paralyze the Aga Khan's influence among his followers and I, For my part, I will try, as far as possible, to provide secret assistance to such persons if they are sent to the territory entrusted to me, for which I ask you not to refuse to inform me about the further progress of this case. " 18

The approval of the Ministry of Foreign Affairs and the authorities of the Turkestan region was obtained, and the conditions under which the two khojas agreed to carry out the mission assigned to them by the Russian Consulate began to be worked out. It should be noted that, having prepared this operation in general terms, V. O. von Klemm went on vacation, and all further negotiations with the Hodges and correspondence on this issue with various institutions in the Russian Empire were conducted by the secretary of the consulate V. I. Nekrasov.

On October 8, 1904, he informed the Ministry of Foreign Affairs that two khojas were coming to Tashkent soon, who agreed to spend at least four months in Turkestan after receiving a monthly salary of 300 rupees each, counting the day of departure, and money for travel in the amount of one and a half second-class tickets. Bombay, as quickly as possible, 2,908 rupees for relocation and two months ' salary to the hojam 19 . In its final form, the terms of the agreement concluded by the Consulate General in Bombay with the Khojas traveling to Turkestan were as follows: :

"We, the undersigned Musa Bhai Ghulamhusain and Pir Muhammad Ibrahim, hereby agree to travel to Russian Turkestan for 4 months to preach the religious views of the Ismailis, and if necessary, to stay for a few more months.

1. According to the agreement, each of us receives 300 rupees a month, which is equal to 192 rubles.

2. Expenses and travel expenses of Rs 854 per person will be paid in a lump sum upon departure, and the same amount will be given to each of us upon return.

3. Payment starts on the day of departure from Bombay.

4. By agreement, each of us will be awarded another monthly fee upon our return.

5. We need to leave as soon as possible.

6. The above conditions are certified by the Acting Russian Consul in Bombay.

Bombay, October 31, 1904

Signed it:

Musa bhai Gullam Hussani

Pir Muhammad Ibrahim. " 20

Since the contract was strictly confidential, it was not certified by a local notary, and to a certain extent it was necessary to rely on the good faith of the persons who signed it. Musa-Ghulam-Hussein was already familiar with V. I. Nekrasov, and as for Pir-Mohammed-Ibrahim, he was recommended to the secretary of the consulate as a reliable and knowledgeable person in matters of religion, which in this case was especially valuable. "My choice," wrote V. I. Nekrasov, " was made on the first of them in view of the fact that he is religious and would like to distinguish himself in some way in the affairs of their young community, besides, he speaks Persian and sincerely dislikes the Aga Khan and the English...

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The named Khojas should bring the necessary books and photographs of the Aga Khan. " 21

The importance attached to this whole operation is shown by a telegram from Baron K. K. Buxgevden, Director of the Personnel and Economic Affairs Department of the Ministry of Foreign Affairs, dated October 16, 1904, to the First (Asian) Department: "I have the honor to inform you that the assumptions set out in the above relation have received the highest approval on October 15.

Consequently, the Department of Personnel and Economic Affairs has now issued an order for the transfer of 1,865 rubles by telegraph to the Consulate General in Bombay. " 22

On November 2, 1904, the Hodges left Bombay by sea. Their arrival in Odessa was expected in early December.

While the Indian Ismailis were completing their more than month-long voyage, a lively correspondence ensued between the Minister of Foreign Affairs, Count V. N. Lamsdorf, and the Governor-General of Turkestan, General of Cavalry N. N. Tevyashov, on how to make better and more fruitful use of the incoming Indians.

"In my opinion," wrote N. N. Tevyashov, " the results of the trip of these persons can be considered successful if Pir-Mohammed-Ibrahim and Moussa-Ghulam manage to persuade the main Ishmaelite ishan living in the region to a different way of thinking, for which they should spend some time in the Pamir khanates.

During the winter and spring months, the road to these kingdoms is extremely difficult and at times completely impassable, except for mountaineers, due to deep snows in the mountains and snowstorms, and therefore it is unlikely that the Khojas will be able to go to the Pamirs before June next year. " 23 During the remaining six months, it was planned to use the Ismailis in Tashkent, because at that time one of the most influential Ismaili ishan Yusuf-Ali - Sha24 lived there, who had fled from Shugnan from the oppression of Shugnan bey and was waiting in the capital for the general government to decide on the establishment of Russian rule in the Pamir principalities. It was assumed that the Khojas who arrived from Bombay could start their propaganda from ishan in Tashkent, enlist his support, and then go to the principalities.

Prior to their trip to the Pamir principalities, the Khojas also had to go on a date with the ishaans of one of the centers of Ismailism in Osh .25 Judging by the calculations of the Governor - General, the Khoja trip should have lasted until September 1905, but even before their arrival in the Russian Empire, the first alarm signal was heard.

The Imperial Consul in Alexandria, State Councilor Nikolai Petrovich Shchelkunov, in a secret telegram dated November 26, 1904, addressed to the diplomatic official of the collegiate Councilor Alexander Alexandrovich Polovtsov, who was attached to the Turkestan Governor - General, reported that the state of health of travelers inspires him with concern. Accustomed to the mild climate of India, the Khojas were so afraid of the harsh northern winter that they asked permission to stay in Alexandria until spring. 26

Governor-General N. N. Tevyashov did not give his consent to delay, and on December 13, Pir-Mohammed-Ibrahim and Musa - Ghulam arrived in Odessa. They themselves, as well as their luggage, freely passed all the checks that existed at that time, since the Foreign Ministry sent out an order for the unhindered passage of Ismailis.

The movement of Indians in Russia was arranged according to all the rules of conspiracy. The Governor-General N. N. Tevyashov gave instructions to all the authorities to provide them with assistance, as far as possible, without arousing suspicion of local residents.

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residents. In order to avoid publicity and rumors about the apparent support of the Khojas by the Russian administration, he ordered A. A. Polovtsev to communicate with the consul in Alexandria N. P. Shchelkunov in order to send the Khojas to Samarkand, where A. A. Polovtsov would go to meet them before they arrived in Tashkent .27

Pir-Mohammed-Ibrahim and Musa-Ghulam arrived in Russia in mid-December 1904. We do not have the exact date of their arrival in Tashkent, but already on January 8, 1905, the Governor-General sent a telegram to the Foreign Ministry with the following content: "The Khoja Ismailis sent from Bombay are neither mentally developed nor able to hide the purpose of the trip, they are not suitable for the task assigned to them, and they are also extremely demoralized by the winter cold. I am afraid that the Ismailis living in Tashkent, over whom they have failed to gain any influence, will guess that they are supported by the Russian authorities. I would consider it necessary to send them back to Bombay immediately. " 28

Foreign Minister V. N. Lamsdorff, perhaps out of fear that the connection between the Hodges and the Russian administration would be exposed, agreed with the opinion of the Governor-General. The Khojas were escorted via Batum to Odessa, where they were given the agreed-upon amount of 1,903 rubles and 12 kopecks for both cars on their return journey , and they returned to their homeland, India.

Thus ended the Foreign Ministry's attempt to separate the Ismailis of the Panamir principalities of Roshan and Shugnan from the head of their religious community. Consul W. O. von Klemm, who suggested using the Indian Ismailis to agitate against the Aga Khan, considered that the only reason for their failure was that they were sent from India in the late autumn and were frightened by the Russian cold.

Time passed. After a series of agreements in 1907, Russia and the British Empire became allies. Accordingly, Russian-English relations changed, and with them the reaction of the Russian Empire to political events and political figures in India.

In the report of the Anglophile Consul General in Calcutta, K. D. Nabokov, dated November 19, 1913, on the split in the Muslim League party, the Aga Khan, who always adhered to conservative pro-British views, is called "an energetic, honest and respected leader": "His Highness the Aga Khan is a prince of noble family, the head of a religious sect whose members are scattered throughout Asia and there are few people in Asia, whether among the nobility or the common people, who are equal to him in breadth and wisdom of political views. " 30

Thus, the attitude of the Russian authorities towards the head of the Ismaili community developed from confrontation to a more balanced assessment of the Aga Khan's personality and activities.

notes

1 Archive of Foreign Policy of the Russian Empire (hereinafter - AVPRI). f. 147. Central Asian table. Op. 485. d. 924. L. 6.

2 Here and further in the article we are talking about Agha Sultan Muhammad Shah (1877-1957), who became the head of the Ismailis in 1885.

3 AVPRI. F. 147, Central Asian table. Op. 485. d. 1117. L. 3.

4 The first Aga Khan (since 1834) was Agha Muhammad Hasan Ali Shah Mahallati (d. 1881), ruler of Kerman, who fled to Kandahar in 1838 and settled in India in 1842. During the first Anglo-Afghan War, he led a detachment of his followers in the column of General Knott, then helped General Ch. Nepiru to conquer Sindh (1843-1844).

5 AVPRI. F. 147. Central Asian table. Op. 485. d. 1117. l. 3 vol. - 4.

6 Sadr-ud-din preached the ideas of Ismailism in a form that is understandable to Hindus: each subsequent avatar -reincarnation of the god Vishnu brought him closer to Islam so that the tenth, last, avatar, counted-

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Although not yet realized in Hinduism, it has actually already been accomplished, and in it Vishnu has become the Ismaili primate.

7 AVPRI. F. 147 Sredneaziatskiy stoll. Op. 485. D. 1117. L. 3.

8 Ibid. l. 4 vol.

9 Ibid., l. 4, 4 vol.

10 Ibid. l. 5, 5 vol.

11 Ibid. l. 5 vol.

12 Cit. by: Gordon-Polonskaya L. R. Muslim trends in public thought in India and Pakistan. Moscow, 1963. p. 164.

13 AVPRI. F. 147 Central Asian table. Op. 485. d. 1117. L. 8, 8 vol.

14 Ibid. l. 6 vol.

15 Ibid. l. 6 vol. -7.

16 Ibid. l. 16, 16 vol.

17 Ibid., l. 7.

18 Ibid., l. 11, 11 vol.

19 Ibid., l. 17.

20 Ibid., l. 26.

21 Ibid. l. 25, 25 vol.

22 Ibid., l. 23.

23 Ibid., l. 41.

24 Yusuf Ali Sha (Sho) pir, who lived in the Shugnan village of Porshnev, was in opposition to the Bukhara administration, supporting the popular protests of 1903-1904 against the emir, for which he was expelled. He was skeptical of the Aga Khan.

25 AVPRI. F. 147 Central Asian table. Op. 485. l. 1117. l. 41 vol. -42.

26 Ibid., l. 41 vol.

27 Ibid., l. 42.

28 Ibid., l. 48.

29 During the final settlement with the Khojas in Bombay, V. O. von Klemm had to proceed with extreme caution, since the Ismailis had a copy of the agreement signed by the consulate secretary V. I. Nekrasov and could make it public. Nevertheless, he managed to bargain for 480 rupees and received a receipt that they had no claims against the consulate (AVPRI. F. 147 Central Asian Table. Op. 485. D. 932. L. 92-94).

30 Cit. by: Blue Book. Collection of secret documents extracted from the archive of the former Ministry of Foreign Affairs, Moscow, 1918, pp. 9-10.

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