DRESS.
The Old Turkish Dress—European Innovations—Present Dress of
Upper Class of Turks—Peasant Dress—Dress of Ulema—Ladies’
In-door Costume in Old Times—Out-door Dress—_Yashmaks_
and _Feridjés_—Green—The Spinach Field of Broussa—Women’s
Dress of the Lower Orders—Children—The Dress of Turkish
Ladies in the Present Day—Ludicrous Use of European
Garments—Conservatism in Dress among the Peasants—Dress of the
Rayahs—Macedonia—Thessaly—Epirus—Bulgaria—Inappropriateness
of Dress to Different Occasions—Turkish Négligé—An
Armenian Wedding Conversation—Eastern Notions of European
Manners—Amusements in Turkey—Disappearance of the Old
Exercises—Hunting—Battues—Wrestling Matches—Musicians
and Story-Tellers—Kara Guez and Hadji Eyvat—Dancing
Girls—Clowns—Farces—Performing Bears—Pipe and
Coffee—Cafés—Amusements of the Rayahs—Greek and Bulgarian
Dances—Pleasure Excursions—Saints’ Days.
On visiting the East the first thing that attracts the attention of the
traveller is the variety of costume he meets at every step, especially
among the Mohammedan population.
The dress of the first Ottomans was simple. Othman, the founder of the
Empire, is represented as seated on a square throne, similar to that of
the Shahs of Persia, ornamented with inlaid mother of pearl. He wore on
his head a red cloth cap half buried in a Tatar turban, and called _Burki
Khorasani_; wide trousers, and a bright-colored jacket descending to
his knees. A splendid yataghan was fastened in his belt, and a flowing
_kaftan_, surmounted by a red collar, enveloped the whole. The boots or
shoes were of bright scarlet or yellow.
Sultan Orkhan and his Grand Vizir devoted much time to the regulation
of the forms and colors of garments and head-dresses. These measures
subsequently embraced all the details of the fashion, material, linings,
and borders of the kaftans, dolmans, and pelisses of honor worn by
the different functionaries at state ceremonies. Costume became the
distinguishing mark of rank among the ruling race, and the token of creed
among the subject nations.
It was, however, the head covering that was at all times the part of
oriental dress that received the greatest attention. At the time of the
conquest the Greeks wore embroidered or gilt caps, the Turcomans caps of
red felt, and the Ottomans, as a distinction, adopted white felt caps to
be worn by the military and civil servants. Their shape and the color of
the turbans that encircled them depended upon the rank and profession of
the wearer; they were of varied form and color, bright and picturesque,
and harmonized well with the equally variegated and rich pelisses and
kaftans of the Mohammedans. The garments worn by these dignitaries
were of rich tissues and fine cloths, and consisted of wide and long
_shalvars_, or trousers, vests, rich shawls, girdles, and jackets of
different shapes.
By degrees, however, great changes were introduced into the national
dress, which became extremely rich and costly, abounding in gold and
embroidery. Among the most striking of these costumes was that of the
sailors and officers of the navy, which was of scarlet cloth richly
worked with gold.
The gradual abandonment of all these gorgeous costumes by the Ottomans
dates from the time the state began to feel the weight of the immense
expense they caused, at the beginning of the present century. The
uniforms of the army and navy were changed, and the European style began
to be adopted by the Sultan and by the civil employés; and the fashion
was gradually introduced among the townspeople of all nationalities.
The present costume of the upper class of Turks is a European frock-coat
buttoned up to the throat, European trousers, and the fez—sole relic
of the old dress. The uniforms of government officers, according to
their rank, are richly embroidered, and on great occasions covered with
decorations and precious stones.
The Ottomans illustrate their love of display and wealth by a
proverb which says: “_Akli Frengistan, Mali Hindustan, Saltanat Ali
Osman_,”—“Mind is the gift of the European, wealth that of the Hindoo,
and pomp that of the Osmanli.”
The peasants and poorer orders of the Turks have to a great extent
adhered to their primitive costume, which is principally composed of
coarse woollen and linen stuffs; those among the well-to-do, who still
adhere to this style of dress, make a great display of gold and silk
embroidery; the turban, however, has for the most part been abandoned in
the towns, and replaced by the fez, worn by all classes.
The dress of the majority of the Ulema and Softas has changed only
with respect to the turban, which has been reduced and made of uniform
size, and to the materials of the dress, which are now less costly than
formerly and of European manufacture. Those members of these orders who
belong to “La jeune Turquie” have modified their dress by the adoption
of European articles of apparel which they wear under their _jubbé_, or
pelisse.
The ancient in-door costume worn by ladies of rank consisted of a gown
of cloth or damask silk, embroidered with bouquets of flowers wrought in
silk, with a border of similar workmanship. Opening upon the breast, it
displayed a handsome silk gauze shirt, the sleeves of which hung loosely
at the wrists, surmounted by a velvet jacket, richly worked with gold
thread. The round, flat cap worn on the head was covered with pearls
and precious stones; the shoes or slippers were equally adorned with
embroidery and jewels.
The garments that served to shelter the form of the Turkish lady from the
public gaze when walking or riding abroad consisted first of a piece of
white muslin placed over the head and coming down to the eyes; another
and larger piece was placed over the mouth, covering the lower part of
the nose, and secured at the back of the head. This covered the neck and
chest, and hung some distance down the back. A cloak of cloth, silk,
merino, or some lighter fabric, covered the whole person; a rectangular
piece, which hung from the shoulders and reached nearly to the ground,
completely hid the form of the wearer. The trousers, drawn up a little
above the ankle, did not appear. The yellow morocco boot was worn under a
golosh of the same color.
In some parts of Asia Minor a black shade, made of horsehair, covers the
eyes, and the head is thickly enveloped in calico coverings, no part of
the face being visible. The _Mahrama_ is also frequently seen in all
parts of Turkey. This consists of a large piece of colored stuff fastened
at the waist and brought over the head; the face is covered with a
colored silk handkerchief.
The _yashmak_ (veil) and _feridjé_ (cloak) are universally worn by
Turkish women of all classes out of doors. The former varies, according
to the rank and place of residence of the wearers, from ordinary calico
to the finest tarlatan, while the latter may be of almost any material
or color. Green, the color of the Prophet’s garments, is sacred to the
Mohammedans, and only a certain branch of the Turkish family is entitled
to wear it on their heads. Those of both sexes that enjoy this privilege
are called _Mollahs_. Green _feridjés_ can, however, be indiscriminately
used by Mohammedan women, and the preference for this color is so
strongly marked in some localities that cloaks of other hues are seldom
seen. In the town of Broussa, for instance, many years ago, the dark
green _feridjé_, with a square veil of coarse linen enveloping the head,
and tied under the chin over another piece covering the mouth, was the
favorite out-of-door costume of all classes. During a visit that Sultan
Abdul-Medjid paid to this town, the whole population turned out and
lined the sides of the road during his entry. The mass of Turkish women,
distinguishable from a certain distance, presented a peculiar spectacle,
which drew from the Sultan the following unromantic remark on the veiled
beauties who were impatiently waiting to gaze upon the Padishah: “The
hanoums of Broussa may be famous for their personal charms and beauty;
but thus equipped and grouped their Padishah has seen little in them, and
can only compare them to a field of spinach dotted with snowflakes!”
The clothing of the women of the lower class is generally of coarse
printed calico, of which they make quilted jackets and undergarments, but
as a rule they appear very thinly clad, and their apparel is made of such
poor material that it seems almost transparent. The children usually wear
long quilted cotton jackets fastened round the waist by a _chevré_, or
worked handkerchief, but strings and buttons seem to be almost unknown.
Men’s garments are generally made in the public shops, and both cut out
and sewed by men. The shirt and drawers are perfectly loose, and would
fit equally well almost anybody. The trousers consist of a long piece of
cloth folded, with the ends sewed together, as well as one side, with
the exception of two openings left at the corners for introducing the
feet; it is in fact a bag, pure and simple, with two holes at the bottom
corners, and open at the top. The vests of the men are made of striped
cloth and have long tight sleeves; the girdle is a shawl bound tightly
round the waist. The jacket has various forms. It is short, with sleeves
coming down only to the elbows; or these extend to, or even beyond, the
hand, and are close, or slit open from the shoulder down; they may be
buttoned, left to hang loosely, or tied in a knot behind the back. In
every case Oriental clothing lies in folds about the person, but easy
locomotion, or the free use of the limbs, is impossible.
The transformations in dress among Turkish ladies, both with regard to
material and fashion, are most disadvantageous. Among the higher orders
the European dress has been adopted for in-door wear, resulting in
extravagance, bad taste, and incongruity. The description of one or two
of the least striking of these toilettes will suffice to give some idea
of the manner in which Parisian fashions are generally understood and
worn by Turkish ladies. Last year, when paying a visit to the wife of
the Governor-General of P⸺, I found that lady with her hair uncombed,
wearing a red cotton dressing gown made in the _princesse_ style. Over
this was a yellow satin jacket, secured round the waist by a gold belt.
Round her neck was a _collier_ of the rarest pink coral of most perfect
workmanship. When this lady returned my call, a very large quantity of
fine jewellery was displayed on her person, but her dress was so badly
made and ill-assorted as to make her pretty little person bear a great
resemblance to that of a polichinelle. Madame F. Pasha, who succeeded her
shortly afterwards, offered a still more grotesque and ludicrous picture,
both in her own person and in those of the suite of slaves and companions
that accompanied her. She was very plain and of a certain age; her
costume consisted of a skirt of common crimson silk with yellow velvet
trimmings, surmounted by a blue jacket braided with violet. Round her
neck was a scarlet tie, and on her head an orange-colored _bashbagh_, or
turban, with diamonds and brilliants enough to represent all the bright
luminaries of heaven.
Her little daughter, a child of seven, wore a red cotton skirt, with a
quilted jacket of violet silk, and a European hat, in which pink and
white satin ribbons predominated. Some of her ladies-in-waiting wore
tarlatan dresses over dirty tumbled skirts which had been washed at
some remote date and all the tucks ironed the wrong way. The wife of
another pasha, after taking off her feridjé, as is usual on paying calls,
disclosed a wrapper made of common chintz, of a gaudy pattern, such as
is commonly used for furniture-covers. The length of this robe, however,
was insufficient to conceal an exceedingly dirty though most elaborate
cambric petticoat of Parisian make.
The _chaussure_ of Turkish ladies, be it of the last French fashion,
or of the oriental make and covered with gems and embroidery, never
fits well, nor is properly worn. Their stockings are never darned, and
are used till they fall to pieces; as to the manner in which they are
secured the less said the better; it is very improbable that this part
of a Turkish beauty’s raiment will ever have the chance of instituting
a second Order of the Garter. After contemplating this disparaging but
true picture of a modern Turkish lady’s dress, the readers will doubtless
agree with me in preferring the elegant costume of the old-fashioned
class, or the white _gedjlik_, still a popular négligé costume, with
the bare white feet half hidden by a pretty oriental slipper. These,
together with the characteristic _shalvar_, _intari_, and _koushak_, and
the graceful _fotoz_ that surmounted the abundant locks which fell in
multitudinous tresses over the shoulders of the Turkish lady of other
days, gave her a _cachet_ of distinction entirely lost in the present day.
After the conquest strict laws were issued as to the form of the
head-coverings to be worn by the rayahs, determining their shape and
color, and the form of the shoes and _kaftans_ in particular. The
_kalpak_, or hat, was black, and in the shape of an immense pumpkin or
miniature balloon. The _kaftan_ also differed in form and color from that
worn by Mussulmans; and the shoes were black, or of a dark plum-color. No
exterior sign of luxury or wealth was allowed out of doors.
As fashion and custom changed, these regulations fell into disregard,
and each race in towns may now dress as it chooses, and adopt its
national costume or European garments without exciting either surprise
or disapproval. Generally speaking, it is the use of the latter raiment
that has acquired ascendency among townspeople, and the national costume
is more peculiar to the peasantry, and varies according to nationality in
elegance and comfort, but never changes its original form.
The Turkish peasant adheres to his extensive turban, and seldom exchanges
it for the more simple fez; the Greek continues to wear his wide _vrakiá_
and blue _servéta_; and the Bulgarian his _potour_ and _gougla_ (black
sheepskin cap). The Armenian is still attired in his long _jubbé_,
or loose coat and blue turban, and the Jew in his floating robes of
immemorial form. Some years ago a Turkish peasant from one of the towns
of the interior visited the capital. On his return I asked him what he
had seen there to strike his fancy. “What did I see?” replied the good
old fellow, stroking his beard in dismay. “I was astonished to see the
deformity of human nature in that great city; the women now have two
heads, one planted on the top of the other, and the hump, which we in our
village consider a terrible calamity, seems to be a general affliction,
but has descended much below the shoulders! May Allah have mercy upon us;
but such preposterous changes as these must to a certainty be the signs
of bad times!” The sensible man alluded to the enormous chignons and
tournures then in fashion, and perhaps he was not far wrong in his ideas.
Fashions, like coins, will penetrate everywhere and find currency among
the most savage, who are glad to purchase finery at any cost. Eighteen
years ago, when I first visited the town of N⸺ in Upper Albania, I was
honored by visits from the wives of all the dignitaries of the town. The
first batch of callers consisted of about twenty ladies, whose arrival
was announced to me at six o’clock in the morning, and who could with
difficulty be persuaded by my people that the Franks were always in
their beds at that time, and received at a much later hour of the day.
“Well, if that is the _Inglis moda_, we too must adopt it!” said the most
enlightened lady. By the time they again appeared I was quite ready to
receive them, and not a little curious to see what kind of birds these
were that had flocked together so early to visit me. In the mean time,
as a great admirer and reader of the works of Lord Byron, I had formed
all kinds of conjectures with regard to the lovely faces and picturesque
costumes I was going to see. The fair maid of Athens, and numberless
other beauties, flitted before my imagination when a heavy tramp of feet
(not at all fairy-like) up the stairs, preceded by the announcement that
the ladies of the Chorbadjis had arrived, brought me back to reality, and
I advanced to receive my guests. And now, what was the spectacle that met
my gaze and deprived me of all control over my risible propensities? A
display of Parisian articles of dress applied in the most indiscriminate
manner, without any regard to the use for which they were manufactured
and the sex of the persons for whom they were designed! Stiff black
satin stocks encircled the fair necks of some of the ladies, assorting
queerly with their graceful and rich national costume, and making an
ugly separation between their head-dresses and the fine white crape
chemisettes that veiled so much of their necks as was left uncovered
by elaborately embroidered vests. Below this vest were the graceful
floating scarlet trousers, that should have fallen to the ground like a
skirt, secured only round the ankle by an embroidered cuff; but all the
beauty and grace of this garment were lost in the expansion caused by a
monstrous cage crinoline introduced within it, which gave the otherwise
sylph-like figures of the wearers the appearance of a shapeless balloon
supported on large pairs of gentlemen’s patent-leather boots, proudly
displayed!
The costumes worn in the towns of Thessaly, Epirus, and part of Macedonia
are half Greek and half Albanian. They comprise a variety of forms, all
more or less original and picturesque. The headgear of the men is usually
the small Turkish fez, surmounted by a blue tassel; the wider and longer
Greek fez is also worn, falling with its long tassel on one side of the
head. The tight braided vest and jacket with hanging sleeves over a white
linen shirt form the upper part of the dress; the lower comprises the
_fustanella_, or white kilt, or the wide and long _vrakiá_, descending
to the ankle, or only covering the knee, terminated by tight gaiters of
braided cloth. The _servéta_, or silk girdle, is generally of a bright
color, and often richly embroidered with gold and silk thread. Those worn
by the peasantry are frequently of gray tweed worked with darker braid,
and the _fustanella_ is replaced by a linen blouse worn over a pair of
short trousers; gaiters and pointed shoes or sandals complete the dress.
The costume worn by the women varies according to the locality, but is
always very graceful and pretty. The head-dress consists of a flat cloth
or felt cap encircled by embroidered velvet, rows of coins, or other
ornaments, or by a thick braid of hair. The centre is often occupied by a
large pearl ornament. This cap is worn on one side, and the hair under it
is parted in the centre and smoothly brushed over the ears, plaited, or
allowed to hang loose.
The upper part of the body is inclosed in a tight short-waisted bodice,
open in front, down to the middle of the chest, over a fine gauze
chemisette crossed over the bosom; a short and full skirt, or shalvar,
and belt of various patterns and materials are worn in the house. Out of
doors a long jacket is worn, fitting tightly to the figure and reaching
nearly to the feet; it is generally made of fine cloth, plain, or richly
embroidered with gold, and invariably lined with fur; a colored kerchief,
carelessly thrown over the head, completes the costume. The tissues used
for these garments are of silk, cotton, and wool, enlivened by silken and
other embroidery.
The dress of the peasants is very similar, except that it is made of
coarser materials, is plainer, and comprises a great variety of bright
colors.
The dress of the Bulgarian women varies according to the locality.
North of the Balkans it is entirely national, and has a picturesque
appearance, but is heavy and incommodious to the wearer, while that of
the men, though more simple and convenient, is by no means elegant; the
only part of it to which some attention is paid in the rural districts
is the blouse, which is carefully and elaborately embroidered round the
collar and wide sleeves. In Macedonia this attention is extended to the
white turban, which replaces the _gougla_. This is a long towel, the
ends embroidered in tapestry stitch, which is twisted round the red fez,
and one end allowed to fall on the collar, hiding in part the long and
dishevelled hair allowed to grow at the back of the head. This tuft of
hair is sometimes plaited, and bears a great resemblance to the Chinese
coiffure. On feast-days a flower is placed in the turban. The Bulgarians
of the towns have adopted a more Europeanized costume made of _shayak_,
a thick native cloth. These home-woven fabrics are very substantial,
and sometimes the gray and white are beautiful, but the rest are ugly,
especially the shot and striped ones, on account of the colors being
badly assorted. The Bulgarian townspeople generally choose these stuffs
for their garments, and add to their unbecomingness by the uncouth shapes
in which they cut them, the trousers being always either too short or
too loose, and the coats and vests most shapeless and slovenly. This
description does not of course include the higher classes, who pay great
attention to their toilettes.
What is principally wanting in these national costumes is the being
adapted to the occasions on which they are worn. For example, for
every-day wear both sexes choose their plainest suits, and keep them on
from morning till night, whether in the field or in the house. The gala
costumes are of fine cloth, or still more delicate material, and are
donned on feast-days and other great occasions, and once put on are worn
all day long, getting covered with dust out of doors, and yet serving for
the soirée and the dance.
This incongruity also extends to season. The uniform long jackets lined
with fur are worn by the women in winter and in the heat of a long
summer’s day.
There is no evening dress comprised in the wardrobe of an Oriental. The
refinements of society have prescribed none but that which his easy-going
and indolent life claims from him, viz., his gedjlik, or dressing-gown.
The Turk, the Armenian, and the native Jew alike put on this no doubt
delightfully comfortable, but by no means elegant, garment immediately on
re-entering the bosom of their families after the labors of the day are
concluded. This custom is so prevalent among the Turks that as soon as
the return of the _bey_ or _effendi_ is announced the wife unfolds the
wrapper and holds it ready for him to put on. This attire is sometimes
rendered still more négligé by a complete exchange of the day dress for
that commonly appropriate for use at night. The bey or pasha may return
to the Selamlik so attired, and receive his visitors there, should they
be of equal or inferior rank to himself; but if of higher rank he must
receive them in his day costume.
The adoption of the European dress has everywhere created a display of
bad taste. On first changing their costume, the natives proudly profess
a great partiality for it, and call themselves followers of the “à la
Franca,” or Frank fashions. Those few who possess some education alone
make the change without grievously shocking the taste of their European
neighbors.
A few instances of the manner in which “Frank” dress and etiquette are
understood by the majority will give the reader a better idea than any
explanation on the subject.
I was present at an Armenian wedding, when the house was crowded by a
large company composed of both sexes. The ladies, however, had almost
monopolized the drawing-room, which was furnished with long Turkish sofas
running round the walls on three sides, occupied by three rows of ladies.
The first row were seated on the cushions, the second sat cross-legged in
front, and the third contented themselves with the extreme edge, while
some other ladies and a few of the other sex were favored with chairs, or
walked about the room. I had prudently possessed myself of a chair, and
placed it in a position to have a good _coup d’œil_ of the scene, and be
near enough to the sofa to hear and join in the conversation of some of
its occupants. It was by no means an uninteresting sight; there was the
bride, the queen of the fête, seated on a pile of cushions in the corner
reserved for her, surrounded by the triple line of ladies representing
all ages, types, and fashions. The dark and unassuming attire of the
aged pleasingly contrasted with the gay dresses of the young and pretty,
radiant with the glitter of jewelry and the sparkle of many pairs of
bright black eyes that frequently met and questioned each other; a not
unpleasant way of making up for the oriental laconism generally observed
in large assemblies, when conversation is carried on in low tones, and
generally consists only of a passing joke or criticism on the appearance
of others of the company. Some of these remarks I found very amusing; for
instance, a thin, yellow brunette said to her neighbor, “Doudou, do you
notice how stiff and stately Mariemme Hanoum sits in her new polka? Her
husband, Baron Carabet,[23] who has just returned from Constantinople,
has brought her a machine made of whalebone and steel, in which the
Franks cage their wives in order to fill up what is missing and tone
down what is superfluous.” “Chok shay!”[24] exclaimed her companion,
an exceedingly stout lady, casting a hasty glance over her voluminous
person. “I wonder if the like is to be found in the _charshi_ (bazar), so
many articles of dress have lately been brought from Europe by one of the
shopkeepers!”
This conversation was brought to an abrupt termination by the exclamation
of “Ouff! Aman!” from a third lady who was sitting cross-legged, and
evidently in an uncomfortable position. “Ouff! Aman!” she repeated,
stretching out her feet as far as possible, and then proceeded to pull
off her socks, quietly folded them up, and put them in her pocket. She
was an elderly lady, evidently of the old school, for her proceedings
shocked one much younger than herself seated near, and provoked from her
some remark on the impropriety she had committed. The old lady, however,
could not be prevailed upon to see it, and replied very quietly:
“Kesim, what does it matter? all now is ‘à la Franca,’ and we may do as
we please!”
Incidents of European fashions, completely distorted into alarming
caricatures, are still very frequent, and, what is more serious, are
often accompanied by so great an absence of all knowledge of the rules of
good breeding that everything out of the common, however free or strange
it may be, is put down to the “à la Franca,” or European liberty. Only
two years ago, at a ball given by one of my friends, a functionary of
the Porte, Armenian by birth, coolly entered the boudoir, pulled off his
boots, which were, it appears, too tight for him, and seated himself on
a sofa smoking his cigarette. This gentleman was requested by the host
to resume his chaussure and withdraw from the house; and yet civilized
notions had so far penetrated the somewhat dull imagination of this
_Effendi_ as to have induced him to use visiting-cards upon which was
engraved, together with his name, his title of “Membre perpétuel de la
Justice,” surmounted by a gilt pair of scales.
Dress and amusement are thought by many to denote the degree of
refinement and mental development of nations. There is certainly some
truth in this theory, and I have often allowed my opinion of a people and
my belief in its prosperity and progress to be guided in some degree by
their apparently most trivial characteristics.
To seek through these means, however, to arrive at an estimate of the
Turkish character is a somewhat difficult task. The national costume
is disappearing, and is being replaced by a counterfeit or borrowed
attire. With regard to amusement the difficulty becomes still greater,
for all the games that were characteristic of the East, such as that of
the _Djerid_, or throwing the lance on horseback when galloping at full
speed, have fallen into disuse; together with the now forgotten races and
target-practising in which the youth of the two towns used to display
their splendid arms and prove their capacity for manly and warlike
pursuits. The grand hunting parties, in which the grandees and even the
Sultans loved to take part, now only take place occasionally, headed by
some fine old governor-general of the ancient type. In such instances
the chase becomes most enjoyable and delightful. Many years ago, while
residing in a country town, I had several times the pleasure of taking
part in these animated coursing parties organized by the governor of the
town, and headed by him in person. The company would sometimes consist of
twenty cavaliers, with an equal number of mounted attendants leading the
_capon_, or fine greyhounds peculiar to Albania. Proceeding at first in a
compact body across the hills, down on the fertile plains on the borders
of the Maritza, as we neared the open country and descended the slopes,
the cavalcade dispersed, the fiery horses could scarcely be controlled,
and the dogs, trembling with excitement, strove to break from the
leashes. The sportsmen in their variegated costumes, stimulated by their
surroundings, lost their air of lassitude and torpor, and appeared like
the traditional Osmanli of old. The scattered band of cavaliers would
explore the ground until the frightened and startled animals, driven out
of their haunts, would after a few bounds come to a dead stop, and then
flee, pursued by the hounds and followed by the hunters.
There was something so animating in the whole scene that even a timid
woman might have disregarded the danger of fracturing her collar-bone and
willingly taken part in it.
The other excursions, carried on with equal spirit, consist of battues
of large and small game, which take place on the estates of the beys,
who issue invitations to their friends, throw open the gates of their
chiftliks or farms, and receive visitors with every mark of hospitality.
At dawn the whole party assembles at the appointed place, previously
surrounded by the tenants and laborers belonging to the property, who
beat in the game.
These parties, I am assured, are much appreciated by European sportsmen,
who enjoy the wildness of the scenery, as well as the shyness of the
birds, which, unlike their preserved kinsfolk in England, are complete
strangers to contact with man in their unfrequented forests and plains.
An interest is still evinced by all classes in the wrestling matches
which are usually held on the commons outside the towns. On these
occasions the greater part of the population turns out and seats
itself in a closely-packed circle. The combatants, stripped to the
waist, enter the ring, encouraged by the crowd; closely watching each
other’s movements, each awaits a favorable opportunity for seizing his
antagonist, whom, by a dexterous catch, he hopes to throw. No animosity
is displayed by any of the rivals, be they Turks, Christians, or gypsies.
The spectators take a deep interest in these contests, but seldom express
their approbation or disapproval in a very marked manner.
Minstrels still play a prominent part among all classes of the Turkish
population. These are professional artists, well versed in improvisation,
and skilful players on musical instruments, especially the _Kanoun_, a
species of zither, for which a great partiality is displayed. Whatever
their nationality, they are as welcome in the Konaks of the highest
dignitaries as among the crowds that flock on Fridays and other holidays
to some _café_, where, seated in a prominent place, the bard pours forth
his strains or relates his _massal_ (story), which generally turns
upon love, and, though wanting neither in interest nor brilliancy, is
accompanied by unpleasant gesticulation, and is hardly meet either for
the ears or the eyes of the young.
When I was in Albania, the Mushir of Roumelia, with his _corps d’armée_,
passed through the town, and as a mark of civility sent his minstrel to
my house to enliven me with his performance. Oriental music, however,
has not as a rule an enlivening effect upon Europeans. But there is a
pensiveness and a sadness in it that to me have an irresistible charm.
Another amusement is that of the Kara Guez and Hadji Eyvat, a kind of
Punch and Judy. This is a most indecent representation, and the language
that accompanies it is quite in harmony with the scenes; but it greatly
delights the Turkish ladies, for whose diversion it is frequently
introduced into the harems. To this class of recreation may be added the
obscene _Kucheks_, or dancing women and boys; the _Mukkalits_, or clowns,
who amuse the company with their jests; the _Meydan Oyoun_, or comic
plays held in the open air; the performing monkeys and bears, trained by
hardy Pomaks or gypsies, who lead these creatures from town to town, and
force them to display the accomplishments they have learned under the
discipline of the lash.
What a Turk heartily enjoys is his pipe and coffee, sitting by the
side of a running stream or in some spot commanding a fine view. This
quiescent pleasure he calls “taking _Kaif_.” On the whole, his capacity
for enjoyment is rather of a passive than an active kind.
Clubs, reading-rooms, or other resorts for social and intellectual
improvement are quite unknown among the Turks. Their place is, however,
filled to some extent by the old-fashioned _café_ for the Osmanli of
mature age, and by the Casinos and other places of the same doubtful
character for “La jeune Turquie,” who _faute de mieux_ resort thither
to enjoy the delights of taking their _raki_, or sometimes ruining
themselves by indulging in _rouge et noir_ or other games of chance which
they do not understand, and, to do them justice, do not as a rule largely
indulge in.
The amusements of the Rayahs are neither very brilliant nor very varied,
but they are part of a more healthy social life, and serve as a point
of union between the sexes, increasing the joys and pleasures of home
existence, whose monotony they do not often interrupt. The great delight
of these people is the national dances of the Greeks, Bulgarians,
Armenians, and Jews, always gladly indulged in when a chance offers. Such
opportunities are generally weddings and great feast-days, and carnival
time. With the Jews and Armenians it is an insipid formality, and the
similarity of the costume of the women, who alone indulge in it, the want
of variety in the step, and the dull and graceless manner in which it is
performed, deprive it of any claim to be called an amusement. But with
the Greeks and Bulgarians it is quite a different matter; both enter into
it with a zest and animation delightful to witness. The Greeks collect in
a ring to dance the _surto_ of immemorial date. Holding each other by the
hand, and led by the most agile youth and maiden, who hold the corners of
a handkerchief, they perform a variety of measured steps and evolutions,
while the surrounding ring execute a step to the sound of the music that
accompanies the dance. All the movements are graceful, and performed with
precision, at some times becoming more animated, and at others falling
back into a slow measured step. The ring breaks at intervals and allows
those wishing to retire to do so, or receives fresh additions from the
outsiders.
The Bulgarian _hora_ is performed to the sound of the _gaida_, or
bagpipe. The sounds of this instrument act like magic upon these gay and
pleasure-loving people, who no sooner hear its discordant groans than,
forming into a circle and holding each other by the belt, they begin
to stamp and turn round in an earnest and excited manner, appearing
thoroughly absorbed in the performance.
There is a second kind of dance in which the Bulgarians take great
pleasure, that known as the “bear dance.” It is performed by a man
dressed in a bearskin, who presents himself to the company, led by a
pretty girl, who makes him perform all kinds of pranks and buffooneries,
greatly to the enjoyment of the spectators, who occasionally join in the
dance and give chase to the bear. I do not think it is possible to find a
people who can enjoy more heartily the wild music of the _gaida_ than the
Bulgarian, or enter more enthusiastically into the dance than he does.
With the Greeks, dancing is reserved for appointed times and seasons, but
the Bulgarian, be he in the field or resting on the common on a Prasnik
day, will come forward and indulge in it as his greatest delight.
After the dance come the small pleasure parties, for which families
club together and go to spend a few days in some picturesque village
or hospitable monastery, or to some wild watering-place, where they
can enjoy the baths to their hearts’ content. The mineral springs are
encircled by the remains of magnificent old Roman baths, roofless for the
most part, but evidently indestructible so far as the splendid marble
basins that receive the water are concerned.
Every saint seems, by some ubiquitous means, to possess a shrine in
every town, village, or monastery. To these all the people resort on
their anniversaries, attired in their best, to see and to be seen, and
any person, be it man, woman, or child, bearing the name of the saint,
is visited by all its friends and relatives during the day; generally
speaking, a party is given in the evening, where, if instrumental music
and dancing do not form part of the entertainment, a variety of round
games, cards, vocal music, and other similar diversions, are had recourse
to. Divers refreshments, in the form of excellent native wine, fruit,
and cakes, are offered during the evening after the formal handing round
of _glico_ and coffee. These gatherings, often kept up to a late hour,
always conclude peacefully, and cases of disorder and drunkenness are
unheard of, and indeed are of rare occurrence at any time, excepting at a
late hour at the place where a fair is held, when a few _mauvais sujets_
may remain behind in a disorderly frame of mind.
This description refers only to the working classes and tradespeople.
Among the better educated classes music, conversation, theatricals, and
in fact almost everything that belongs to European society is included,
although, as may be supposed, deficiencies as to dress, etiquette, and
other details are to be remarked in the provinces; but a marked desire
for improvement, especially among the Greeks, is everywhere noticeable.
Each community, however, keeps within its own circle, a drawback that
renders the society limited and prevents the sociable feeling that should
prevail among them.