THE ALBANIANS.
Albania little known to Travellers—Character of the
Country—Isolation and Neglect—Products—The Landholders—Ali
Bey’s Revolution—Albanian Towns—The Albanian’s House his
Castle In a Literal Sense—Blood Feuds—Villages—Unapproachable
Position—The Defence of Souli—Joannina—Beautiful Site—Ali
Pasha’s Improvements—Greek Enterprise—The Albanians—Separate
Tribes—The Ghegs—The Tosks—Character of the Latter—Superiority
of the Ghegs—Respect for Women—An Adventure with a Brigand
Chief—Gheg Gratitude—A Point of Honor with an Albanian
Servant—Religion among the Albanians—Education among
the Tosks—Warlike Character of the Albanians—Use of the
Gun—The Vendetta—Women to the Rescue—Albanian Women in
General—Female Adornment—Emigration—Mutual Assistance
Abroad—The Albanian Character—Recklessness—Love of
Display—Improvidence—Pride—Hatred of the Turks reciprocated to
the Full.
The Albanians, like most of the races of minor importance inhabiting
European Turkey, are little known to the civilized world. Albania, with
its impassable mountains, broken by deep and precipitous ravines, the
footways of torrents, has been visited only by those few travellers who
have had enough courage and adventurous spirit to penetrate into its
fastnesses. This country, occupying the place of the ancient Illyria and
Epirus, was in the middle ages called Arvanasi, and later on Arnaoutlik
by the Turks and Arvanitia by the Greeks; but in the native tongue it
is called Skiperi, or “land of rocks.” It is divided into Upper and
Lower Albania, and forms two vilayets, that of Scutari (comprising the
provinces of Berat, El Bassan, Ochrida, Upper and Lower Dibra, Tirana,
Candia, Duratzo, Cruia, Tessi, Scutari, Dulcigno, and Podgoritza), and
that of Joannina, in Epirus (comprising Joannina, Konitza, Paleopogoyani,
Argyrokastro, Delvino, Parakalanio, Paramythia, Margariti, Leapourie or
Arbar, and Avlona).
Owing to the mountainous character of the country, and the turbulent
and warlike disposition of its inhabitants, it is still unexplored in
many parts, poorly cultivated in others, and everywhere much neglected
in its rich and fertile valleys. Unfortunately agriculture, still in a
very primitive and neglected condition throughout Turkey, is especially
so in Albania. This neglect, however prejudicial to the well-being of
the inhabitants, rather heightens the wild beauty of the scenery, the
changing grandeur and loveliness of which alternately awes and delights
the traveller.
Shut out from the civilized world by the want of roads and means of
communication, all the natural advantages the country possesses have
remained stationary, and its beauty and fertility turned to little
account by the wild and semi-savage population that inhabits it.
The principal productions of Illyrian Albania are horses, sheep, and
oxen, reared in the valleys of the Mousakia; grain is extensively grown
at Tirana; and rye and Indian corn are grown in El Bassan; and in some
parts of Dibra a coarse kind of silk is manufactured into home-spun
tissues, and used for the elaborate embroidery of the picturesque
national costume. A stout felt used for the _capa_, or cloak, is made of
wool. A kind of red leather, and other articles of minor importance, are
also manufactured in these parts.
Epirus, or Lower Albania, owing to its more favorable situation and the
mildness of its climate, is by far the more fertile and better cultivated
of the two vilayets. In addition to the above-mentioned products, it
grows rice, cotton, olives, tobacco, oranges, citrons, grapes, and
cochineal. Though agriculture is carried on in the same primitive manner,
richer harvests are produced, and, as shown by the yearly returns, there
is a steady increase of the export trade.
Albania abounds in minerals, but the mines are little known, still less
worked. Hot springs, possessing valuable medicinal qualities, are also to
be found in many places, but the country people are totally ignorant of
their properties, and take the waters indiscriminately for any ailments
they may happen to have, and, in obedience to the old superstitious
reverence for the spirits of the fountains, even drink from several
different sources in the hope of gaining favor with their respective
nymphs.
The large landowners, both in Upper and Lower Albania, are Mohammedans,
often perverted from Christianity. They still exercise a despotic and
unlimited control over the peasants, and show the convert’s proverbial
spirit of intolerance towards their brethren who hold fast the faith
of their fathers. At the beginning of this century, and before Ali
Pasha had made himself the complete master of Joannina, much of the
landed property in Lower Albania was held by Christians, and many
semi-independent villages, entirely inhabited by Christians, were to be
found scattered all over the country. Their number was sadly diminished
during the revolutionary convulsion that upset the country. The property
of many Christian landholders experienced the same fate. Their estates
were snatched from their lawful owners by the wily, avaricious, and
hypocritical despot, who, employing by turns the three methods of force,
fraud, and nominal compensation, drove away the owners and appropriated
the lands to himself. After his death all these lands passed to the crown
as _Imlak_ property, and were never restored to their former possessors.
The landed property in both Upper and Lower Albania still retains much of
the characteristics of the species of feudal system which once prevailed
throughout Turkey; but instead of the rule of a few powerful Beys or one
single despot, a legion of petty tyrants hold the people in bondage. Yet
there may be found among the landholders a few, poorer than the rest, who
are respected for their integrity and for their paternal treatment of
the peasants on their estates.
The general aspect of the towns and villages in Upper Albania differs
very little from that of other towns and villages in Turkey. The
same want of finish and clumsiness of workmanship prevail in all the
Albanian houses, which are usually detached from one another and stand
in court-yards surrounded by high walls. Some of these dwellings
are complete fortresses; but this is not on account of the terrible
never-ending blood-feuds transmitted from generation to generation, which
make each man’s life (out-of-doors) the least secure of his possessions.
In times of peace his house can be left with open gates, and is held
sacred and respected even by the vilest and most desperate characters;
for it is a point of honor with an Albanian never to incur the disgrace
of shedding a man’s blood in his own house; but the moment he crosses the
threshold, he is at the mercy of his foe.
An Albanian chieftain, who had a deadly quarrel with a neighbor and
consequently was in terror of his life, was compelled to stay within
doors for twelve long years, knowing the risk he ran if the threshold
were crossed. Finally, craving a little liberty, he obtained an armistice
and was allowed perfect freedom for a short space of time.
In times of open contention the houses are fortified and guarded by armed
bands, who conceal themselves in strongholds attached to some of the
buildings, watch for the approach of the enemy, and open fire upon them
from the loop-holes with which the walls are pierced.
The furniture of their dwelling-houses is scanty, poor, and comfortless.
Some valuable carpets, a gorgeously embroidered sofa in the
reception-room, and a few indispensable articles, are all they possess.
The streets are narrow and badly paved, and look dismal and deserted. The
bazars and shops are inferior to those of most of the towns of Turkey.
They contain no variety of objects for use or ornament beyond those
absolutely necessary for domestic purposes.
The villages are far more curious and interesting to the traveller than
the towns. Some of these in Upper Albania, in mountainous districts, are
at a great distance from each other, and are perched up on the summits
of high rocks that tower above each other in successive ranges, in some
places forming a natural and impassable rampart to the village, in others
trodden into steep paths where the goat doubtless delights to climb, but
where man experiences any but agreeable sensations.
Lower Albania, better known to travellers, is less rugged and wild in
appearance. But here and there we meet with mountainous districts—such as
the far-famed canton of Souli, which in the time of Ali Pasha numbered
eleven villages, some scattered on the peaks of mountains, others
studding their skirts; while the terrible Acheron gloomily wound its way
through the deep gorges that helped to secure the river its victims.
Souli, defended by its 13,000 inhabitants, withstood the siege of the
dreaded pasha’s armies, held them in check for fifteen years, and
acquired undying fame in the history of the war of Greek independence
for heroism hardly surpassed by the most valiant feats of the ancients,
and with which nothing in modern warfare can compare. Every Souliot,
man, woman, and child, was ready to perish in the defence. The women
and children who had fought so long by the side of their husbands and
fathers, at the last extremity, preferring death to captivity and
dishonor, threw themselves from the rocks into the dark stream below,
while the few that survived the final destruction cut their way through
their enemies, and were scattered over Greece to tell the sad tale of the
fall of Souli.
The plateau of Joannina is entirely surrounded by wooded mountains,
and is from 1,200 to 1,500 feet above the level of the sea. On
this table-land is a lake about fourteen miles in length and six in
breadth, on the rich borders of which rises the town of Joannina, like
a fairy palace in an enchanted land. This town, which contains 25,000
inhabitants, became the favorite abode of Ali Pasha, who transformed
and embellished it to a considerable extent, and founded schools and
libraries.
The edifices erected by him were partly destroyed by his followers, when
his power was supposed to have reached its end, together with the gilded
kiosks and superb palaces built for his own enjoyment. All that Joannina
can boast of at the present day is the exceeding beauty of its situation,
and the activity that Greek enterprise has given to its commerce, and the
excellent schools and syllogæ that have been established and are said to
be doing wonders in improving and educating the new generation of Epirus.
The Albanians are divided into several distinct races, each presenting
marked features of difference from the other and occupying separate
districts. Those of Upper Albania are called Ghegs, and inhabit that
portion of the country called Ghegueria, which extends from the frontiers
of Bosnia and Montenegro to Berat.
These men are broad-chested, tall, and robust, have regular features, and
a proud, manly, independent mien. Their personal attractions are not a
little enhanced by their rich and picturesque national costume—a pair of
cloth gaiters; an embroidered jacket with open sleeves; a double-breasted
waistcoat; the Greek fustanella (white calico kilt), surmounted by a
cloth skirt opened in front; a kemer, or leather belt, decorated with
silver ornaments, and holding a pistol, yataghan, and other arms of fine
workmanship. The whole costume is richly worked with gold thread. On the
head is worn a fez, wider at the top than round the head, and ornamented
with a long tassel.
The Tosks inhabiting Lower Albania, in the sandjaks of Avlona and Berat,
and the Tchames and Liaps of the sandjaks of Delvina and Joannina,
designate their country Tchamouria and Liapouria. These latter are
supposed to be direct descendants of ancient Hellenes, as they speak the
Greek language with greater purity than the rest; and certainly some of
their characteristic features bear a great resemblance to those of the
ancient Greeks. All the Albanians of Epirus use the Greek language, and
are more conversant with it than with Turkish, which in some places is
not spoken at all.
The Tosks are tall and well built, and extremely agile in all their
movements; their features are regular and intelligent, but like most
Albanians they have a fierce, cruel, and sometimes cunning cast of
countenance, and a swagger in their gait, by which they can easily be
distinguished from the other races, even when divested of their national
costume. They are of a warlike and ferocious disposition, yet they have
noble qualities which atone in some measure for their ferocity and
produce a very mixed impression of the national character. They are a
constant source of dread to strangers, but objects of implicit confidence
and trust to those who have gained their friendship and earned their
gratitude.
In bravery, trustworthiness, and honor, the Ghegs bear the palm. No
Gheg will scruple to “take to the road” if he is short of money and has
nothing better to do. If any man he may meet on the high-road disregards
his command, “_Des dour_” (stand still), he thinks nothing of cutting
his throat or settling him with a pistol-shot; but if a Gheg has once
tasted your bread and salt or owes you a debt of gratitude or is employed
in your service, all his terrible qualities vanish and he becomes the
most devoted, attached, and faithful of friends and servants. Generally
speaking, the Ghegs are abstemious and not much addicted to the vices of
Asiatics. Women are respected by them and seldom exposed to the attacks
of brigands or libertines.
These characteristics are so general and so deeply rooted in the
character of the Gheg that consuls, merchants, and others, who need brave
and faithful retainers, employ them in preference to men of any other
race.
I was once making a journey across country to a watering-place in Albania
and set out for this deserted and isolated spot with a capital escort;
accompanied moreover by a wealthy Christian dignitary of the town in
which I had been staying. During a short halt we made in a mountain gorge
to refresh ourselves with luncheon, near a ruined and deserted _beklemé_,
or guard-house, suddenly a fine but savage-looking Albanian appeared
before us. He was followed by several other sturdy fellows, all armed to
the teeth. My friend turned pale, and the escort, taking to their guns,
stood on the defensive.
But the feeling of fear soon vanished from my people, as the Albanians
approached them, and instead of uttering the dreaded “_Des dour!_”
gracefully put their hands on their breasts and repeated the much more
agreeable welcome word “_Merhaba!_” The band chatted with my men, whilst
their chieftain approached my travelling companion, and entered into
conversation with him, every now and then giving a glance at me with an
expression of wonder on his face. At last he inquired who I was, and
declared he was astonished at the independent spirit of the _Inglis_
lady, who, in spite of fatigue and danger, had ventured so far.
He willingly accepted our offer of luncheon; first dipping a piece of
bread in salt and eating it. My horse was then brought up; the chief
stood by, and gallantly held the stirrup while I mounted. I thanked him,
and we rode off at a gallop. After we had gone some distance on our road,
my friend heaved a deep sigh of relief, and said to me, “Do you know who
has been lunching with us, holding your stirrup, and assisting you to
mount? It is the fiercest and most terrible of Albanian brigand chiefs
in this neighborhood! For the last seven years he and his band have been
the terror of this kaza, in consequence of their robberies and murders,
respecting none but those of your sex,—guided, I presume, in this by
the superstition, or let us say point of honor, some Albanians strictly
observe, that it is cowardly and unlucky to attack women.”
An adventure that lately happened to a friend of mine will show the
manner in which Ghegs remember a good service rendered them. Some years
ago, a few Albanians, personally known to the gentleman in question,
who owns a large estate in Macedonia, heard that three of their
fellow-countrymen had got into trouble. Through the influence Mr. A.
possessed with the local authorities, their release was obtained. The
incident had almost passed out of his memory when it was unexpectedly
recalled at a critical moment. Some Albanian beys, who had a spite
against Mr. A., in consequence of a disputed portion of land, resolved
to take advantage of the present state of anarchy and disorder in the
country to have him or his son assassinated the next time either of
them should visit the estate. The villanous scheme was intrusted to a
band of Albanian brigands that were known to be lurking in the vicinity
of Mr. A.’s estate. At harvest-time, as he was about to start for the
country, he received a crumpled dirty little epistle, written in the
Greek-Albanian dialect, to this effect:—
“_Much esteemed Effendi, and venerated benefactor_:
“Some years ago your most humble servant and his companions
were in difficulties. You saved them from prison and perhaps
from the halter. The service has never been forgotten, and the
debt we owe to you will be shortly redeemed by my informing
you that the robber band of Albanians in the vicinity of your
chiftlik have received instructions and have accepted the task
of shooting you down the first time you come in this direction.
I and my valiant men will be on the look-out to prevent the
event if possible, but we warn you to be on your guard, for
your life is in danger.
“Kissing your hand respectfully,
“I sign myself,
“A MEMBER OF THE VERY BAND!”
Another friend related to me a strange adventure he had with an Albanian
ex-brigand, who for some time had been in his service. This gentleman was
a millionaire of the town of P., who in his younger days often collected
the tithes of his whole district, and consequently had occasion to travel
far into the interior and bring back with him large sums of money. During
these tours the faithful Albanian never failed to accompany his master.
On one occasion, however, when they had penetrated into the wildest
part of his jurisdiction, his servant walked into the room where he was
seated, and after making his _temenla_, or salute, said, “Chorbadji, I
shall leave you; therefore I have come to say to you _Allah ’semarladu_
(good-by).”
“Why,” said the astonished gentleman, “what is to become of me in this
outlandish place without you?”
“Oh,” was the response, “I leave you because I have consented to attack
and rob you, and as such an act would be cowardly and treacherous while
I eat your bread and salt, I give you notice that I mean to do it on the
highway as you return home, so take what precautions you like, that it
may be fair play between us.” This said, he made a second _temenla_ and
disappeared.
He was as good as his word; going back to his former profession, he
soon found out and joined a band of brigands, and at their head waylaid
and attacked his former master, who, well aware of the character of the
man he had to deal with and the dangers that awaited him, had taken
measures accordingly and provided himself with an escort strong enough to
overpower the brigands.
The Albanians before the Turkish conquest professed the Christian
religion, which, however, does not appear to have been very deeply rooted
in the hearts of the people; from time immemorial they were more famous
for their warlike propensities and adventurous exploits than for their
good principles.
After the conquest, Islam, finding a favorable soil in which to plant
itself, made considerable progress in some districts, where the
inhabitants willingly adopted it in order to escape persecution and
oppression. This progress, however, was not very extensive until the
time of the famous Iskander Beg, or Scanderbeg, who played so prominent
a _rôle_ in the history of his country, and whose desertion of the
Mohammedan and adoption of the Christian religion so exasperated Sultan
Murad that he forthwith ordered that most of the Christian churches
should be converted into mosques, and that all Epirots should be
circumcised under pain of death.
The second impulse Mohammedanism received in Albania was under the
rule of Ali Pasha, when whole villages were converted to Islam, though
their inhabitants to this day bear Christian names, and in some cases
the mother or wife is allowed to retain the faith of her fathers and
will keep her fasts and feasts and attend her Christian church while
her husband joins the Mussulman congregation. In those parts of Epirus,
however, where the Greek population was in the majority and its ignorant
though devout clergy had influence with the people, they held fast to
their religion as they did to their language.
The Mirdites were equally steadfast to their faith and purpose, and have
remained among the most faithful and devout followers of the Pope. The
number of Roman Catholic Mirdites is reckoned at about 140,000 souls,
scattered in the different districts of Albania. They have several
bishoprics, and their bishops and priests are sent from Rome or Scutari.
The Mirdites make fine soldiers, and have often been engaged by the
Porte as contingent troops, or employed in active service. They take
readily to commerce and agriculture, and on the whole may be considered
the most advanced and civilized of the Illyrian Albanians. They might,
however, progress much more rapidly if their pastors, to whose guidance
they submit themselves implicitly, would follow the example of the Greeks
in Epirus, and introduce a more liberal course of instruction; for the
education is at present very limited beyond the religious branches. There
can be no doubt that excessive religious teaching among ignorant people,
though a powerful preservative of the faith, tends inevitably to render
them narrow-minded, bigoted, and incapable of self-development.
The Mohammedanism of the Albanians is not very deeply rooted, nor does
it bear the stamp of the true faith. Followers of the Prophet in Lower
Albania especially may be heard to swear alternately by the _Panaghia_
(blessed Virgin) and the Prophet, without appearing disposed to follow
too closely the doctrines of either the Bible or the Koran. It is an
undoubted fact that the Moslems of Albania contrast very unfavorably with
the Christians.
The Tosks are held in ill-repute on account of the difficulty they seem
to experience in defining the difference between treachery and good
faith. They are clever and have made more progress than the Ghegs in the
civilization that Greece is endeavoring to infuse among her neighbors.
Some of their districts are worthy of mention, on account of the taste
for learning displayed by their inhabitants, the earnestness with which
they receive instruction, and the good results that have already crowned
their praiseworthy efforts.
Zagora, for instance, famous as having afforded shelter to many Greeks
after the conquest of Constantinople, is renowned for the intelligence
and general enlightenment of its inhabitants. The sterile and
unproductive soil induces the men to rely less upon the fruits of their
manual toil than upon their mental labor, consequently most of them
migrate to other countries, seeking their fortune. Some take to commerce,
others to professions, and after realizing a competence they return to
their native land and impart the more advanced ideas their experience has
given them to their compatriots who have not enjoyed the same privileges.
The women of Zagora are much esteemed for their virtues and
enlightenment. Such facts as these make a refreshing contrast to the
dark cloud of ignorance which, in spite of the pure sky of Albania and
the beauty of the scenery, still hangs thickly on the land, and casts a
shadow where Nature meant all to be sunshine.
The warlike instincts of the Albanian find more scope for action in
the Mohammedan than in the Christian religion. They gladly accept an
invitation to fight the battles of the Porte or those of any nation
that will pay them. This help must, however, be given in the way most
agreeable to themselves, _i.e._ as paid contingents under the command of
their own chieftains, to whom they show implicit obedience and fidelity.
Under the beloved banner of their Bey, legions will collect, equally
ready to do the irregular work of the Bashi-bazouks or to be placed in
the regular army.
But, as a rule, the Albanian objects to ordinary conscription, and avoids
it, if possible, by a direct refusal to be enrolled, or else makes his
escape. When on the road to the seat of war, a regiment of Albanians is
a terrible scourge to the country it passes through; like locusts, they
leave nothing but naked stalks and barren ground behind them.
The principal merits of the Albanian soldier are his rapidity of motion,
steady aim, carelessness of life, and hardy endurance in privation. An
Albanian’s gun is his companion and his means of subsistence in peace or
war. To it he looks for his daily bread more than to any other source,
and he uses it with a skill not easily matched.
When travelling in Upper Albania we halted one day in a field which
appeared quite uncultivated and waste, and were making arrangements for
our mid-day meal, when an Albanian _bekchi_ (forest-keeper) appeared on
the scene and ordered us to quit the spot, as it was cultivated ground.
Our escort remonstrated with the fellow, saying that it was the only
convenient place near for a halt, and that now we had alighted we should
remain where we were until we had finished our meal.
The Albanian, entirely regardless of the number of the escort and the
authority of government servants, became more persistent in his commands,
and the guards lost patience and threatened to arrest him and take him
before the Mudir of the town that lay a little further on. “The Mudir,”
scornfully repeated the mountaineer, “and who told you that I recognize
the authority of the Mudir?” Then taking his long gun from his shoulder,
he held it up and said, “This is my authority, and no other can influence
me or acquire any power over me!”
The social relations of the Albanians are limited to two ideas,
_Vendetta_ and _bessa_ (peace).
In cases of personal insult or offence the vendetta is settled on the
spot. Both parties stand up, the insulted full of indignation and
thirsting for revenge, the offender repentant, perhaps, or persistent.
The aggrieved person, even in the former case, seldom yields to
persuasion or softens into forgiveness; he draws a brace of pistols and
presents them to his antagonist to make his choice. The little fingers
of their left hands are linked together and they fire simultaneously.
A survivor is rare in such cases, and the feud thus caused between the
relatives of both parties is perpetuated from generation to generation.
It takes very little to provoke these terrible blood-feuds, and one or
two instances that have come under my direct notice will suffice to give
an idea of their nature and the violence with which real or fancied
insult is avenged.
One happened while I was at Uskup. The cause was nothing more weighty
than a contention between two Albanian sportsmen, who were disputing the
possession of a hare that each maintained he had shot. The dispute became
so violent that a duel was resorted to as the only way to settle it.
It came off on the common in the presence of the combatants’ relatives
and friends, who joined in the quarrel; and a general battle ensued, in
which the women fought side by side with their husbands and brothers.
A girl of seventeen, a sister of one of the two sportsmen, fought with
the courage of a heroine, and with a success worthy of a better cause.
Fourteen victims fell on that day. The Governor of Uskup, who related
the story to me, said that he despaired of ever seeing these savage
people yield to the influence of their more refined neighbors, or become
entirely submissive to the Sultan’s government. But great changes have
taken place since then with respect to their submission to the Porte. The
Government is now able almost safely to send governors and sub-governors
into Albania to collect taxes from such as choose to pay them, and even
draw a certain number of recruits from the most turbulent and independent
districts.
Another of these lamentable blood-feuds happened in Upper Dibra, and was
witnessed by one of my friends then living there.
It originated in two lads at the village fountain throwing stones and
breaking the pitcher of an Albanian girl who had come to fetch water.
This was considered an insult to her maidenhood and was at once made the
cause of a serious quarrel by the friends of the two parties. A fight
ensued in which no less than sixty people lost their lives. Women’s honor
is held in such high esteem in these wild regions that so trivial an
accident suffices to cause a terrible destruction of life.
Albanian women are generally armed, not for the purpose of
self-defence—no Albanian would attack a woman in his own country—but
rather that they may be able to join in the brawls of their male
relatives, and fight by their side. The respect entertained for women
accounts for a strange custom prevalent among Albanians—that of offering
to strangers who wish to traverse their country the escort of a woman.
Thus accompanied, the traveller may proceed with safety into the most
isolated regions without any chance of harm coming to him.
The Albanian women are lively and of an independent spirit, but utterly
unlettered. Very few of the Mohammedans in Lower Albania possess any
knowledge of reading or writing. They are, however, proud and dignified,
strict observers of the rules of national etiquette; and they attach
great importance to the antiquity of their families, and regulate their
marriages by the degrees of rank and lineage.
The natural beauty of the Albanian girl soon disappears after she has
entered upon the married state. She then begins to dye her hair, to which
nature has often given a golden hue, jet black; she besmears her face
with a pernicious white composition, blackens her teeth, and reddens
her hands with henna; the general effect of the process is to make her
ugly during youth, and absolutely hideous in old age. The paint they use
is not only most destructive to the complexion, but also to the teeth,
which decay rapidly from its use. I believe they blacken their teeth
artificially to hide its effects. On my inquiring the reason of this
strange custom of some Albanian ladies, they laughed at my disapproval of
it, and told me that in their opinion it was only the fangs of dogs that
should be white.
Both Christian and Mohammedan Albanians, dissatisfied with the poverty of
their country and their incapability of developing its natural resources
or profiting by them, often leave it and migrate to other parts of Turkey
in search of employment. Large numbers seek military service in Turkey,
Egypt, and other countries, or situations as guards, herdsmen, etc. Some
of the Christians study and become doctors, lawyers, or schoolmasters.
The lower classes are masons, carters, porters, servants, dairymen,
butchers, etc.; their wives and children seldom accompany them, but
remain at home to look after their belongings, and content themselves
with an occasional visit from the assiduous bread-winner.
All Albanians call themselves _Arkardash_ (brothers), and when away from
their homes will assist and maintain the _Kapoussis_, or new-comers,
until they obtain employment through the instrumentality of their
compatriots already established in the town. Thus assistance is given in
small towns to the _Kapoussis_ to defray the expenses of his maintenance
and lodging in the Khan. When he obtains a place, he repays the money in
small instalments until the debt is acquitted.
The Albanian, generally a gay, reckless fellow, is always short of money:
many among the better conditioned carry their fortune on their person in
the shape of rich embroideries on their handsome costumes and valuable
arms. In their belt is contained all the money they possess. When the
fortune-seeker has to wait a long time for the fickle goddess to smile
upon him, and the forbearance or generosity of his friends is exhausted,
and the _kemer_ becomes empty, he sells his fine arms, and the splendid
suit of clothes follows to the same fate. But the Albanian, though
externally transformed, will be by no means crushed in spirit or at all
less conceited in manner, even when a tattered rag has replaced the gaudy
fez, and a coarse _aba_ his _fustanella_ and embroidered jacket. With
shoes trodden down at heel he patiently lounges about under the name of
_Chiplak_ until the expected turn of fortune arrives. Should it be very
long in coming, our Albanian turns the tables upon the goddess, shoulders
his gun, and takes to the high-road.
The _bessa_, or truce, is the time Albanians allow themselves at
intervals to suspend their blood-feuds; it is arranged by mutual consent
between the contending parties, and is of fixed duration and strictly
observed: the bitterest enemies meet and converse in perfect harmony and
confidence.
The character of the Albanians is simply the mixed unhewn character of
a barbarous people; they have the rough vices but also the unthinking
virtues of semi-savage races. If they are not civilized enough not to
be cruel, at least civilization has not yet taught them its general
lesson that honor and chivalry are unpractical relics of Middle-Age
superstition, quite unworthy of the business-like man of to-day, whose
eyes are steadily fixed on the main chance. The Albanian, too, can
plunder, but he does it gun in hand and openly on the highway; not behind
a desk or on ’Change. His faults are the faults of an untrained violent
nature, they are never mean; his virtues are those of forgotten days, and
are not intended to pay. He is more often abused than praised, but it is
mostly for want of knowledge; for his faults are on the surface, whilst
his sterling good qualities are seen only by those who know him well, and
know how to treat him.
The ties that bind this nation to its rulers have never been those of
strict submission, or of sympathy. The Turkish government cannot easily
forget the troubles and loss of life the conquest of Albania occasioned,
nor can it feel satisfied with the manner in which imperial decrees are
received by the more turbulent portion of the inhabitants with regard
to the enrolment of troops and the payment of taxes; nor pass over the
insolence and even danger to which its officials are often exposed.
The Mohammedan Albanians on their side deeply resent the loss of their
liberty, and the forfeiture of their privileges, and reciprocate to the
full the ill feeling and abusive language of the Turks. The Turk calls
the Albanian _Haidout Arnaout!_ or _Tellak!_[2]
The Albanian regards the Turk as a doubtful friend and a corrupt and
impotent master; and if this antipathy exists between the Turks and the
Albanian Moslem, it is scarcely necessary to say that it is felt far
more strongly between the Turks and the Albanian Christians of Epirus
and the Mirdites, who, feeling doubly injured by the oppressive rule to
which they are forced to submit, and the loss of their freedom, ill-brook
the authority of the Porte. The Mirdite turns his looks and aspirations
towards the Slavs, while the Albanian hopes finally to share the liberty
of the Greek.
The Porte, under these circumstances, had a difficult mission to fulfil
in controlling this mixed multitude, and was not unjustified in looking
upon it with distrust and suspicion. It now seems probable, however, that
it may be relieved of the weight of this responsibility.