ARRIVAL AT GÖMÜSHTEPE, HOSPITABLE RECEPTION OF THE HADJIS
KHANDJAN
ANCIENT GREEK WALL
INFLUENCE OF THE ULEMAS
FIRST BRICK MOSQUE OF THE NOMADS
TARTAR RAIDS
PERSIAN SLAVES
EXCURSION TO THE NORTH-EAST OF GÖMÜSHTEPE
TARTAR FIANCÉE AND BANQUET, ETC.
PREPARATION OF THE KHAN OF KHIVA'S KERVANBASHI
FOR THE JOURNEY THROUGH THE DESERT
LINE OF CAMELS
ILIAS BEG, THE HIRER OF CAMELS
ARRANGEMENTS WITH KHULKHAN
TURKOMAN EXPEDITION TO STEAL HORSES IN PERSIA
ITS RETURN.
_Ad introeuntium dextram Scythae nomades, freti litoribus, insident_.--
Pompon. Mela,_De Situ Orbis_, 1. iii. c. v.
[Arrival at Gömüshtepe, hospitable Reception of the Hadjis;
Khandjan]
After his prayer was ended, Khandjan arose, and as I perceived him
standing before me, he was a handsome, tall, and slender man, about
forty years of age, dressed in extremely modest attire, with a long
beard descending to his breast. He at once approached me, hastily
embraced, and gave me a hearty welcome; in doing so he greeted me by
my name. He received the Hadjis Bilal and Salih in a similar manner;
and after the karavan had stowed away their sacks, and was once more
afoot, we closed the procession, all taking the road towards the
tents. The report of our arrival had spread everywhere: our numbers
were exaggerated: women, children, and dogs all hastened in strange
confusion out of the tents, to gaze upon the approaching pilgrims, and
by an embrace (as the {46} Mollahs pretend) to acquire, in obedience
to the Divine command respecting pilgrimage, a participation in the
merit and rewards of pilgrims. This first picture of Central Asiatic
life had so taken me by surprise, that I was puzzled whether I should
pause first to admire the singular construction of the tents, formed
of felt, and the women with their silk shifts extending to the ankles,
or at once gratify the wish implied by their outstretched hands and
arms. Strange! young and old, without distinction of sex or family,
all wished to touch the Hadjis on whom the holy dust of Mecca and
Medina still rested. Judge, too, of my amazement when women of the
greatest beauty, some girls even, hurried up to embrace me. We were
tired, worn out by these demonstrations of respect arising from
blended feelings of religion and hospitality, when we arrived before
the tent of the chief Ishan (priest), where our little karavan was
concentrated: then began one of the most interesting spectacles that
my eyes have ever witnessed. Here were to begin the arrangements for
quartering the guests that had just arrived. The passion and warmth
with which all disputed the honour and right of harbouring one or more
of these poor strangers astounded me. I had heard, it is true, the
hospitality of the nomads spoken of, but never dreamed that it could
have risen to such a point.
Khandjan quieted the quarrels which had commenced among the women; he
restored order, and assigned the different guests to each, retaining
as his own peculiar guests Hadji Bilal and myself, with all that
belonged to us: he took us with him to his Ova (tent). [Footnote 10]
[Footnote 10: Ova, properly translated _tent_, is used here by the
Turkomans to indicate a house and court.]
{47}
As he lived quite at the extremity of Gömüshtepe, we had to pass
through the whole encampment, which extended on both banks of the
Gorghen, [Footnote 11] and consisted of tents standing close
together. It was near sunset when, quite worn out, we reached his
dwelling, in the fond hope of being able at last to find some repose;
but a sad disappointment awaited us. Our new abode consisted, it is
true, of a separate tent, pitched two paces from the river; but we had
hardly taken possession of it, with the customary ceremonials (twice
performing its circuit and peeping in the four corners), when it was
filled with visitors, who lingered till a late hour at night, and so
wearied us by their thousands of questions, that even Hadji Bilal, the
Oriental _par excellence_, began gradually to lose patience. In the
evening supper was served by Baba Djan, [Footnote 12] the son of
Khandjan, a lad twelve years old. It consisted of boiled fish and sour
milk, and was served up in a large wooden dish. This, a Persian slave,
heavily laden with chains, in the first instance brought near to us,
when it was received by Baba Djan, who, after having set it before us,
went and took his {48} seat close to his father, at a little distance
from us; and then both looked on with visible pleasure as they saw us
attacking the provisions with the appetites of giants. Supper at an
end, the prayer was said, Hadji Bilal raising his hands, in which
gesture he was imitated by all present, as he was again when, in
conclusion, after saying 'Bismillah, Allah Ekber,' every one stroked
his beard, and offered their felicitations to Khandjan upon his
guests.
[Footnote 11: This river, whose remotest springs rise in the
mountains of Khurdistan, traverses the greater part of the district
peopled by the Yomuts, in an extent of nearly thirty German
geographical miles (120 miles). A man on horseback can ford it to a
point far below Pisarak; and even below the Atabegs its depth is not
considerable until it comes within eight geographical miles of
Gömüshtepe, where its two banks are mere morasses. It is everywhere
narrow. It is fabulously rich in fish at about four or five
geographical miles from its mouth, so that its waters appeared
almost coloured by them, and are in summer hardly drinkable. After I
had only twice used it for washing, my hands and face acquired a
strong fishy smell.]
[Footnote 12: Baba Djan, _father's soul,_ is merely a term of
endearment given by the Turkomans to their eldest sons.]
_13th April_.--I awoke for the first time in a Turkoman tent, which
among the Yomuts receives the appellation of Tchatma, but amongst
other tribes is called Aladja. The sweet sleep that I had enjoyed, and
the light construction in which I found myself, had made me feel fresh
and light of heart: the charm of novelty transported me, and my
delight was without bounds. This did not escape the notice of Hadji
Bilal, who invited me to take a short walk with him, and when we had
got to a short distance from the Tchatma, he observed to me that it
was now high time to lay aside entirely my Efendi character, and
become body and soul a Dervish. 'You must have already remarked,' said
my good friend, 'that both I and my associates bestow upon the public
Fatiha (blessings): this you must do also. I know that this is not the
custom in Roum, but people here will expect and demand it. It will
occasion great surprise, if, representing yourself to be a Dervish,
you do not carry out the character to its full extent. You know the
form of benediction: assume, therefore, a serious face, and distribute
your Fatiha (blessings); you can also give the Nefes (holy breath)
when you are summoned to the sick, only never forget to extend your
hand at the same time, for it is a matter of notoriety that we {49}
Dervishes subsist by such acts of piety, and they are always ready
with some little present or other.' Hadji Bilal apologised for
presuming to school me; still, he said that it was for my benefit, and
that I must have heard of the story of the traveller who, when he
reached the land of the one-eyed nation, to put himself upon an
equality with them, kept one of his eyes closed. After I had warmly
thanked him for his counsel, he told me also that Khandjan, and many
other Turkomans, had made particular enquiries respecting me, and that
it had cost him much trouble and strong protestations to convince them
that my journey had not in the slightest degree an official character.
The Turkomans naturally inclined to the idea that I had been sent by
the Sultan to Khiva and Bokhara on some anti-Russian mission; that he
was not disposed to disturb their belief, as they had the greatest
respect for the Sultan. The result of all was that I should never for
a moment throw aside my Dervish character, for that enigmas and
ambiguities were what best suited this people. Having said this, we
returned to our quarters, where our host was waiting for us, with many
of his friends and relatives. First he presented his wife and aged
mother, whom he commended to our powerful intercession and blessings;
then we were made acquainted with other near members of his family.
After we had rendered to all the expected services, Khandjan remarked
that it was the custom of the Turkomans to regard a guest as the
dearest member of the family; that we might without obstacle move
about, not only amongst his own clan, but amongst the whole tribe of
the Yomuts, and should anyone dare to touch a hair of his guest's
head, the Kelte (that was the name of his clan) would {50} exact
satisfaction. 'You will have to remain here, and wait at least two
weeks till a caravan is ready to start for Khiva; repose a little, and
then pay a visit to the more distant Ovas. The Turkoman never permits
the Dervish to proceed empty-handed from his tent. It will do you no
harm to fill your bread-sack--you have a long way before you ere you
can get any supply--since it is your purpose to go as far as Khiva and
Bokhara.'
As I wished so much to move about at my ease, the reader may judge how
these words delighted me. It was my desire to remain in Gömüshtepe
only so long as was necessary to extend my acquaintance a little with
the people, and to acquire greater fluency in their dialect. During
the first few days I accompanied Khandjan, his brother, or other
intimate friend of his family, in their round of visits. A little
later I attended the Hadji Bilal in his tour of religious
benedictions, or went with Hadji Salih, who was actively engaged in
his medical capacity. Upon the latter occasions, whilst he was
administering the medicine, I repeated aloud the blessing: this
finished, I received a present of a little mat of felt, or a dried
fish, or some other trifle. Whether it was owing to good luck
attending our joint treatment, or a motive of mere curiosity with
respect to the Turkish Hadji (Hadji Roumi)--that was my title amongst
them--I was never able to unriddle; but my friends were much amazed
that, after having only been five days in Gömüshtepe, I had a numerous
levée of sick persons, or at least of men who pretended to be such, to
whom I administered blessings and 'breath,' or for whom I wrote little
sentences to serve as talismans, but never did this take place without
my receiving {51} afterwards the proper 'honorarium.' Now and then I
fell in with a stiff-necked politician, who, regarding me as a mere
political emissary, questioned my Dervish character. This, however,
troubled me but little, for at least the original mask that I had
assumed remained unsuspected: no one thought of discovering me to be
an European. Judge, then, how pleased I was to think that I could now
undisturbedly move about on a soil hitherto so little known to
Europeans.
[Influence of the Ulemas]
The number of my acquaintances increased rapidly. I soon counted
amongst them the most powerful and influential. I found particular
advantage in the friendship of Kizil Akhond (his proper name was Molla
Murad), a Turkoman 'savant' of high distinction, with whom I was upon
the best footing, and whose recommendation procured access for me
everywhere. Kizil Akhond had in his time, when studying in Bokhara,
fallen upon a work in the Osmanli Turkish language, a sort of comment
or explanation of sentences and expressions in the Koran. This he did
not exactly understand. I possessed the necessary key. My cooperation
consequently gave him the greatest delight: he spoke everywhere in the
highest terms of my acquaintance with the literature of Islam. I
entered into friendly relations with Satlig Akhond also, who was a
highly-esteemed priest and a man of no little learning. When I first
met him, he returned formal thanks to Providence for permitting him to
behold, face to face, a Musselman from Roum, from that pure source of
faith; and some one in the company having made a remark respecting my
white complexion, he said that that was the true light of Islam (nur
ül Islam) that {52} beamed from my countenance, of which Divine
blessing only the believers of the West could boast. I was also in the
habit of sedulously cultivating the acquaintance of Molla Durdis, who
was invested with the rank of a Kazi Kelan (superior judge); for I had
soon acquired the conviction that it was only the class of the Ulemas
that would exercise any influence upon these wild people, and that the
ascendency of the (Aksakal) grey beards, regarded in Europe as
predominant, was really of very little moment.
[First Brick Mosque of the Nomads]
The increasing confidence evinced for me by the Turkomans showed me
that the line of conduct I had adopted was a prudent one; and when the
intention was entertained of building a mosque with the bricks from
the old Grecian ruins which have given name to Gömüshtepe, it was I
who was requested to indicate the Mihrab (altar), as Kizil Akhond had
pointed me out as the best informed and most experienced Dervish for
the purpose.
[Ancient Greek Wall]
In the whole district of Gömüshtepe there had never been till now,
with the exception of the construction in its vicinity attributed to
the Greeks, which was now in ruins, anything in the shape of a wall;
and certainly it is to be regarded as some indication of a progress in
civilisation that the idea of erecting an edifice for divine worship
in this spot, which is regarded as the principal seat of the Yomuts,
had been even broached. Each pious Turkoman had imposed it upon
himself as a duty to bring to the same place a few hundreds of the
beautiful square bricks from the fortified works built by Alexander;
and as the materials were now regarded as sufficient, a Turkoman was
expressly engaged as architect. His business had often carried him to
{53} Astrakhan, and he passed for a man of experience in such matters.
He was entrusted with the execution of the entire building. After I
had, by means of my compass, indicated to them the direction in which
Mecca lies, they began to build the walls without laying any
foundations: a forgetfulness affording very little guarantee for the
solidity of the whole construction, and yet so much the better for
them, perhaps; for, should it last long enough, the Russians may,
possibly, some day or other, make use of it as the advanced works of a
fort, and the vast designs of the great Macedonian may be turned to
account by the rival ambition of a Romanoff.
I had hardly spent a week in Gömüshtepe when, through the protection
above mentioned, I had made acquaintances everywhere. I was now able
to penetrate the secrets of their social relations, to learn the
numerous ramifications and families into which the tribe is divided,
and, if possible, form an idea concerning the bond that holds together
elements apparently so discordant and confused. The task was somewhat
more difficult than I had supposed. I had only to touch upon a
question relating to ordinary life, or to show a curiosity for some
matter or other, to make men wonderingly ask what a Dervish, whose
proper business was only God and religion, had to do with the affairs
of this transitory world. My enquiries, therefore, on these heads cost
me great trouble, for direct questions I never dared to put. Most
fortunately, however, the Turkomans, who pass all their lives, with
the exception of that part devoted to marauding expeditions, in the
greatest indolence, are prone to indulge for hours and hours in
conversations on political matters, to which I only listened in {54}
silence; and sitting there thus dreamily, with my beads in my hands,
it has been permitted to me to study the history of their raids
(alaman), of their relations with Vilayet (Persia), with the Khan of
Khiva, and with other nomad nations.
[Excursion to the North-east of Gömüshtepe]
During that time I had an opportunity, under the conduct of Kizil
Akhond, of making an excursion to the Atabeg, the tribe of the Yomuts
which dwells furthest to the east, and the Göklen Turkomans--an
excursion to me of the highest interest, as it gave me an opportunity
of seeing a great part of the wall built by Alexander to serve as a
bulwark against the much-dreaded tribe that peopled the wilderness.
The object of Kizil Akhond's journey was connected with the
administration of justice: he had to make investigation in a lawsuit.
We consequently made halts in several places, and took four days for a
tour which might have been accomplished in two. The direction in which
we journeyed was easterly; but we were frequently obliged to take
circuitous ways to avoid morasses covered with reeds, and to keep
clear of the hundreds of wild boars which were roaming about.
The morasses are caused by the inundations of the Görghen, which
swells in spring, and often overflows its banks for miles and miles.
This must also have been the case in ancient times, for it was
considered advisable to build the great wall before mentioned, as a
defence, at a distance of from four to six English miles from the
north bank of the river; and as this was always on one of the highest
parts which could be found in the plain, the parts adjoining the wall,
now in ruins, constitute at the present day the safest route in all
seasons of the year. And for a like reason we find {55} in the same
vicinity the majority of the tents: we had seldom to walk an hour
without falling in with these in either greater or smaller groups. I
did not see the west end of this ancient construction, and am not,
therefore, inclined to accord any credit to the fabulous accounts with
which I was favoured. On the east end I think I really discovered
where the wall began in two points; one to the north-east of
Gömüshtepe, where larger accumulations of ruins, close upon the
sea-shore, mark the commencement; and the second about twenty English
miles to the south of the river Etrek, also near to the sea, which two
lines unite a little higher above the Altin Tokmak. As for the line
that takes its departure from Gömüshtepe, I was able to follow it up
during two days to a distance of ten geographical miles from the west
to the north-east. It is easy to distinguish it by its elevation of
two or three feet above the surface of the surrounding earth. In its
entirety the work presents rather the appearance of a long line of
intrenchments, from the midst of which, at intervals of a thousand
paces, rise the ruins of ancient towers; the dimensions of these seem
to have been alike throughout.
In the direction of these walls, there are also visible other great
mounds, the investigation of which I would rather leave to others, not
feeling myself competent to give any satisfactory explanation or even
reasonable surmise about them. Some of the smaller ones have been
opened by the Turkomans, and, as I was told, there was found in the
interior of a four-sided building a colossal pot, of the thinness of
paper, containing blue-coloured ashes, a few gold coins, and other
precious objects. Hence the wall is styled, throughout the whole
country, the _gold receiver_ (Kizil Alan). {56} The mounds of which I
here speak must, however, be distinguished from the Yoska elevations,
raised by the Turkomans in commemoration of great departed ones of
their nation whom they so wish to honour. My learned guide, Kizil
Akhond, was amazed at my showing so much interest in the wall of
Alexander (Seddi Iskender). [Footnote 13]
[Footnote 13: The history of the great Macedonian is invested by the
Orientals with all the characteristics of a religious myth; and
although some of their writers are anxious to distinguish Iskender
Zul Karnein (the two-horned Alexander), the hero of their fable,
from Iskenderi Roumi (the Greek Alexander), I have yet everywhere
found that these two persons were regarded as one and the same.]
According to Khizil, the wall had been erected by the genii (Djins),
at the command of the mighty sovereign Alexander. 'Alexander,' he
said, 'was a more pious Musselman than we are, and therefore all
subterranean spirits, whether they would or no, owed him allegiance.'
He was about to proceed with the well-known fable of Alexander's
descent into the realms of darkness, when he became dumb on seeing
that I was absorbed in the occupation of forcibly detaching one of the
bricks: and really these bright red bricks do seem as it were fused
together into one material, for it is easier to break them into two
than to separate them from the entire mass.
The whole neighbourhood cannot fail to be of the highest interest to
archaeologists, as there are to be found in it, not only many remains
of the Greek domination, but also hidden monuments of ancient Iran
civilisation; for the Arabian historians relate much to us concerning
the importance of the lower Görghen, the existing ruins of Shehri
Djordjan. Even the Kumbezi-Kaus (the dome of Khaus), a ruin which I
only heard spoken of without actually seeing it, would also, in all
probability, merit more attention than rapidly-travelling Englishmen
have hitherto been able to devote to it.
{57}
I was very much surprised to see that Kizil Akhond, whom I had
regarded merely as a 'savant' and not as a rich man, possessed in
different spots tents, wives, and children, the different component
parts of a family, the issue of three marriages. It was not until I
had thus, in different places, had the honour of being introduced to
fresh wives and children, that I began to understand that his little
tour might possibly have other ends in view than those of a simple
juridical circuit. Nor was the difference great between the manner in
which he was received in his own tents and in those of strangers; the
Mollah, as he was styled _par excellence_, was in the tents of the
Turkomans everywhere at home, everywhere master. Even in the
settlements of hostile tribes, he was not only treated with honourable
distinction, but laden with presents: nor was I, who was here playing
the part of his disciple, forgotten in the award of favour, but was
presented with Namdzdjï (mats for kneeling upon when at prayer), made
of felt, a Turkoman over-cloak, and a large felt cap, the ordinary
headdress of these nomad tribes. Setting this upon my head, and
winding around it the scarf to form the light turban, behold me now
for the moment metamorphosed into a Turkoman Mollah!
When I returned to Gömüshtepe I found my fellow-hadjis, who had not
approved of my excursion, very anxious on account of my prolonged
absence. I enquired respecting the health of each of them. I learnt
that Hadji Salih had carried on a brilliant trade with his physic;
that a theft had been committed upon Hadji Kari Meszud in a mosque,
that is, in a {58} tent that served as such, in which he had taken up
his quarters. After a long search in every direction, as no discovery
was made, the Ishan (priest) declared that he would at once utter his
malediction upon the thief, should he not restore the stolen property.
Before twenty-four hours had expired, the conscience-stricken criminal
came forward, bringing with him not only the stolen property, but a
present as atonement. I venture to recommend this practice to the
London detectives, as a substitute for their present system.
[Tartar Raids; Persian Slaves]
I now learnt, also, satisfactory intelligence respecting a karavan
proceeding to Khiva. My friends told me that the Khan of Khiva, who
had been recommended by the physicians the use of the milk of the
buffalo for his health, had sent express to Gömüshtepe his Kervanbashi
[Footnote 14] to purchase for him two pair of these animals, which
were not to be met with in his own country. This official had
proceeded to Astrabad, and on his return the journey was to be at once
made with every guarantee of success, as it would be under the
immediate guidance of a man whose experience of the desert was
unrivalled. I was astonished to find how many of my fellow-travellers,
the poorest of the poor, in spite of the noble hospitality of which
they had been partakers, were already weary of the Turkomans; for it
would be, they said, impossible for men having the least sentiment of
humanity to be eye-witnesses any longer of the cruel treatment to
which the wretched Persian slaves had to submit. {59} 'True, the
Persians are heretics, and they tormented us terribly in our journey
through their country; but what the poor wretches here suffer is
really too much.' The compassion evinced by my fellow-travellers, in
whose own country the slave-trade is not carried on, and the
imprecations they used against the Karaktchi (robbers) for their
inhumanity, convey the best impression of the sufferings to which the
poor captives are exposed. Let us only picture to ourselves the
feelings of a Persian, even admitting that he is the poorest of his
race, who is surprised by a night attack, hurried away from his
family, and brought hither a prisoner, and often wounded. He has to
exchange his dress for old Turkoman rags that only scantily cover
parts of his body, and is heavily laden with chains that gall his
ancles, and occasion him great and unceasing pain every step he takes;
he is forced upon the poorest diet to linger the first days, often
weeks of his captivity. That he may make no attempt at flight, he has
also during the night a Karabogra (iron ring) attached to his neck and
fastened to a peg, so that the rattle betrays even his slightest
movements. No other termination to his sufferings than the payment of
a ransom by his friends; and, failing this, he is liable to be sold,
and perhaps hurried off to Khiva and Bokhara!
[Footnote 14: Kervanbashi, leader or chief of karavans. He receives
his appointment from the Khan, and is generally a person of great
experience in the different routes. Each karavan route has its own
Kervanbashi, who is distinguished by the name of his particular
route.]
To the rattle of those chains I could never habituate my ears; it is
heard in the tent of every Turkoman who has any pretensions to
respectability or position. Even our friend Khandjan had two slaves,
lads, only in their eighteenth and twentieth year; and to behold these
unfortunates, in the bloom of their youth, in fetters made me feel
indescribable emotion, repeated every day. In addition, I was forced
to {60} listen in silence to the abuse and curses with which these
poor wretches were loaded. The smallest demonstration of compassion
would have awakened suspicions, as, on account of my knowledge of
Persian, I was most frequently addressed by them. The youngest of our
domestic slaves, a handsome black-haired Irani, begged of me to be so
good as to write a letter for him to his relatives, praying them for
God's sake to sell sheep and house in order to ransom him, which
letter I accordingly wrote. Upon one occasion I thought, without being
perceived, I might give him a cup of tea, but unluckily at the moment
when he extended his hand to receive it some one entered the tent. I
pretended to be only beckoning to him, and, instead of presenting him
the tea, I felt constrained to give him a few slight blows. During my
stay in Gömüshtepe no night passed without a shot echoing from the
sea-shore to announce the arrival of some piratical vessel laden with
booty. The next morning I went to demand from the heroes the tithes
due to the Dervishes, or rather, let me say, to behold the poor
Persians in the first moments of their misfortune. My heart bled at
the horrid sight; and so I had to harden myself to these most striking
contrasts of virtue and vice, of humanity and tyranny, of scrupulous
honesty and the very scum of knavery.
I had stayed only a fortnight when, like my companions, I began to
weary of the place, my eves feeding with inexpressible longing upon
the frontiers of Persia. Only a few leagues separate the two
countries, and yet the manners, customs, and modes of thinking amongst
the Turkomans are just as different as if the two nations were a
thousand miles asunder. How wonderful the influence of religion {61}
and of historical tradition upon mankind! I cannot refrain from
laughing when I think that these Turkomans, in some particulars so
cruel and so inhuman, were at this very time constantly giving
entertainments, 'Lillah' (for pious ends), at which it was necessary
that our entire company of pilgrims should be present. These
invitations were repeated several times during the day. It was only
the first and second that I was disposed to accept; from the third I
showed by my manner that I wished to be excused; but my would-be host
forced me by many pushes in the ribs to leave my tent. According to
the rule of Turkoman etiquette, 'the harder the push, the more hearty
the invitation.' On such festal occasions the Amphytrion threw down
before the tent some pieces of felt--or, if it were his humour to be
sumptuous, a carpet--whereupon the guests seated themselves in groups
of five or six in a circle, and each group received a large wooden
dish proportioned in size and contents to the number and ages of those
who were to share it. Into the dish every guest plunged his half-open
fist, until emptied to the very bottom. The quality and dressing of
the meats which were served to us are not calculated to interest much
our 'gastronomes.' I merely remark, therefore, in passing, that
horse-flesh and camel-flesh were the order of the day: what other
dishes represented our venison, I must decline mentioning.
[Tartar Fiancée and Banquet, etc.]
During my sojourn with Khandjan, he affianced his son (twelve years
old, as before mentioned) to a maiden in her tenth year. This event
was accompanied by a festival, from which, as his guests, we could not
absent ourselves. On entering the tent of the 'fiancee,' we found her
completely occupied with {62} working a shawl. Her maimer was that of
one unconscious of the presence of others; and during our stay, which
lasted two hours, I only once remarked from her furtive glance that
she took any interest in our company. During the banquet, which, in my
honour, consisted of rice boiled in milk, Khandjan observed that this
festival had been fixed for the next autumn; but he had wished to turn
to account the occasion of our presence, that the event might take
place under our auspices and benedictions.
Let me not here forget to mention that we were entertained also on
this occasion by a Karaktchi, who had, alone on foot, not only made
three Persians prisoners, but had also by himself driven them before
him into captivity for a distance of eight miles. He gave us the
tithes of the spoil due to the Church, consisting of a small sum of
two krans; and how happy he was when we with one voice intoned a
Fatiha to bless him!
[Preparation of the Khan of Khiva's Kervanbashi for the Journey
through the Desert; Line of Camels; Ilias Beg, the Hirer of Camels]
After having lingered, very much against my will, three weeks in
Gömüshtepe, the hospitable Khandjan at last showed a disposition to
aid our preparations for departure. We considered that the purchase of
camels would entail too much expense; we consequently determined to
hire one for every two of us to carry our water and our flour. This
might have been very difficult, had we not been so fortunate as to
possess in our cattle-dealer, Ilias Beg, a proper adviser for the
purpose. He was not, perhaps, a religious person, nor had he much
reverence for our Hadji character; but he only showed the more
exactitude to fulfil the law of hospitality, and the more disposition
to make the greatest sacrifices to give us satisfaction. Ilias is
properly a Turkoman from Khiva, and {63} of the tribe of the Yomuts;
he makes a journey of business every year through the desert to
Gömüshtepe, and during his stay is under the protection of Khandjan,
without which his position is as insecure as that of any other
stranger. He comes generally in autumn, and returns in spring, with
twenty or thirty camels loaded with his own merchandise, or that of
strangers. Having been induced this year to take back with him some
extra camels, the small additional sum for hire of these camels was,
as it were, a God-send. Khandjan had recommended us in the warmest
manner, and the words, 'Ilias, you will answer with your life,' had
clearly shown him in what degree of estimation we stood with our host.
Ilias cast his eyes down to the ground, as the nomads are in the habit
of doing when they appear most in earnest; and his answer, in a low
tone, which seemed to issue from him without any movement of the lips,
was, 'You surely do not know me.' The singular _sang-froid_ of the two
Turkomans, as they dealt together, began to irritate my still
half-European character, and forgetting that Hadji Bilal and my other
companions were also present, and yet remained motionless, I made some
remarks; but I soon had occasion to regret it, for even after having
addressed them several times, my words remained without notice.
Without, therefore, venturing to mix in the negotiation, it was
determined that we should hire a camel for two ducats to go as far as
Khiva; and as for our flour and water, Ilias declared that he would
take it with him without compensation.
The small sum of money belonging to me, which I had sewn and hidden in
different parts of my mendicant attire, together with the tolerably
rich harvest of my Hadji dealings amongst the Turkomans, had {64}
abundantly provided for me, so that I was in a position to hire a
camel for myself alone; but I was dissuaded by Hadji Bilal and Sultan
Mahmoud, who remarked that an appearance of wretchedness calculated to
excite compassion was the best guarantee for safety amongst these
nomads; while their covetousness was sure to be excited by the
slightest sign of affluence. A suspicion of wealth might convert the
best friend into a foe. They named several of the Hadjis who were well
provided with means, and who, nevertheless, for the sake of prudence,
were obliged to wander on in rags and on foot. I admitted the
necessity, and secured a joint share in a camel, only stipulating for
permission to make use of a kedjeve (pair of wooden baskets, hanging
down from the two sides of the camel), as I should find it very
fatiguing, with my lame foot and without cessation, to ride day and
night forty stations, squeezed with another into the same wooden
saddle. At first, Ilias objected, because, according to him (and he
was indeed right), the kedjeve in the desert would have been a double
burden for the poor beast. Khandjan, however, at last persuaded him,
and he consented. On the journey to Khiva, which we were to perform in
twenty days, and of which everyone spoke in a manner to make us feel
fearful misgivings, I should at least have the consolation of being
able now and then to sleep a little; but what pleased me most in the
whole arrangement was, that I should have for my _vis-à-vis_ and
'equipoise,' as the two kedjeve were termed, my bosom friend Hadji
Bilal, whose society began by degrees to become indispensable for me.
After the dialogue was over, we paid, as is the custom, the hire
beforehand. Hadji Bilal said a Fatiha; and after Ilias {65} had passed
his fingers through his beard, consisting, it is true, of only a few
straggling hairs, we had no occasion to take any other steps, and we
but begged that the departure might be hastened as much as possible.
This, however, he could not promise, as it depended upon the
Kervanbashi of the Khan, who, with his buffaloes, was to place himself
at the head of our karavan. In a few days we were ready to start for
Etrek, our rendezvous. After the preparations had been completed I
burnt with twofold ardour to quit Gömüshtepe: for, first, we had lost
time here, and I perceived that the hot season was more and more
advancing, and we feared that the rain-water, still to be found in the
desert, would become scarcer; and secondly, I began to grow uneasy at
the ridiculous reports which were in circulation respecting me. Whilst
many saw in me merely a pious Dervish, others could not rid themselves
of the idea that I was a man of influence, an envoy of the Sultan, in
correspondence with the Turkish Ambassador in Teheran, who was
bringing a thousand muskets with him, and was engaged in a plot
against Russia and Persia. Had this come to the ears of the Russians
in Ashourada, they would have certainly laughed at it, but still it
might have led to enquiries respecting the singular stranger; and the
discovery of my disguise might have involved a cruel, perhaps a
life-long captivity. I therefore begged Hadji Bilal repeatedly at
least to leave Gömüshtepe, but his previous impatience had given way
to absolute indifference as soon as Ilias had engaged with us; on my
urging him, he even answered how ridiculously childish it was for me
to seek to anticipate the decrees of destiny. 'Thy haste,' said he to
me, 'is all thrown away; thou must perforce {66} remain on the
Görghen's banks until the Nasib (fate) has decreed that thou shouldst
drink water in another place; and no one knows whether this will occur
at an early or a late period.' Only imagine what effect an answer so
oriental was calculated to produce upon a mind that had just cause to
feel impatience! I saw, however, but too well, the impossibility of
escape, and so submitted to my fate.
About this time, it happened that some Karaktchi had, by treachery, in
one of their depredatory expeditions, seized upon five Persians. One
of these was a man of property. The robbers had sailed in a vessel up
beyond Karatepe, under the pretence of purchasing a cargo from the
village of the Persians. The bargain was soon made; and scarcely had
the unsuspicious Persians appeared with their goods upon the
sea-shore, than they were seized, bound hand and foot, buried up to
their necks in their own wheat, and forcibly carried off to
Gömüshtepe. I was present when these unfortunates were unpacked, so to
say. One of them was also dangerously wounded; and I heard the
Turkomans themselves characterise the act as a deed of shame. Even the
Russians in Ashourada interested themselves in the affair, and
threatened a landing if the prisoners were not immediately set at
liberty. As the robbers resolutely refused to let their prize go, I
thought that now the rest of the Turkomans, who run common risk from
the Russians, would compel their countrymen to give way. Not at all;
they ran up and down, distributing arms, in order, should the Russians
land, to give them a warm reception. It may be interesting to know
that I was also appointed to shoulder a musket, and great was my
embarrassment when I reflected upon whom I should be expected to fire.
{67} Happily, no attempt was made to carry out the threat. [Footnote
15]
[Footnote 15: Let not the reader be surprised by the equivocal
attitude of the Russian authorities. Persia regards every landing of
the Russian forces on the coasts as a hostile invasion of its own
soil, and prefers to endure the depredations of the Turkomans rather
than avail itself of the Russian arms, which might, it is true, in
particular cases, be of service to them, but would not fail, on the
whole, to be most detrimental.]
[Arrangements with Khulkhan; Turkoman Expedition to steal Horses in
Persia; Its Return.]
Next morning a Russian steamer came quite close to the shore, but the
matter was disposed of by a political manoeuvre; that is to say, the
Turkomans gave hostages for the future, but the Persians remained in
chains. The wealthy prisoner paid a ransom of 100 ducats; another, who
was crippled in both hands and feet, and was not worth the sum of four
ducats, was set free in honour of the Russians; but the three
others--strong men--were loaded with still heavier chains, and led
away to the usual place of torture for the slaves, at Etrek. The name
of Etrek, which is given both to a river and the inhabited district in
its vicinity, is a word of terror and a curse for the unfortunate
inhabitants of Mazendran and Taberistan. The Persian must be very
incensed when he allows the words 'Etrek biufti!' (May you be driven
to Etrek!) to escape his lips. As it was fixed for the rendezvous of
our karavan, I was soon to have the opportunity of seeing closely into
this nest of horror. Khandjan had also had the goodness to recommend
me as guest to Kulkhan the Pir (grey-beard) of the Karaktchi. He came
to us very opportunely. The old sinner had a sombre repulsive
physiognomy. He did not by any means meet me in a friendly manner when
I was transferred to his hospitality. He examined my {68} features a
long time, occasionally whispering something in the ear of Khandjan,
and seemed determined to discover in me more than other people had
seen. The cause of this distrust I soon detected. Kulkhan had in his
youth travelled through the southern parts of Russia, in company with
Khidr Khan, who was in the service of the Czar. He had also long lived
at Tiflis, and was pretty familiar with our European modes of
existence. He remarked that he had seen many nations, but never the
Osmanlis. He had heard it said of them that they had sprung from a
tribe of Turkomans, whom besides they resembled in every respect; and
that his astonishment was great to distinguish in me quite opposite
characteristics. Hadji Bilal remarked that his own information upon
the subject was not good, and that he had actually lived several years
in Roum, without having occasion to make any similar observation;
whereupon Kulkhan told us he would return two days afterwards, early
in the morning, to his Ova in Etrek, recommended us to make ourselves
ready for our journey, inasmuch as without his conduct we should be
unable to travel hence to Etrek, although only a distance of twelve
miles; and, in short, that he was only waiting the return of his son
Kolman [Footnote 16] from the Alaman (predatory expedition) to the
Persian frontiers, in quest of some fine mares.
[Footnote 16: Properly Kulumali.]
The return of his son from this piratical adventure was awaited by
Kulkhan with almost the same feelings as those with which a father
amongst us would expect his son coming home from an heroic expedition,
or other honourable enterprise. He also informed us that we might walk
forwards a little way down the banks of the Görghen, for his son {69}
was to return about this time, and we should then see something worth
seeing. As I had nothing at that moment else to do, I was not
displeased to comply with the invitation. I mixed with the crowd which
was looking, with the greatest impatience, for the first sight of the
party. At last eight mounted Turkomans appeared on the opposite bank,
bringing ten led horses with them. I thought that now the expectant
multitude would give vent to their enthusiasm in hurrahs, but they
uttered no sound; all measured with greedy eyes and speechless
admiration those who were approaching. The latter dashed into the
Görghen, across which in an instant they swam to the bank on our side,
where, dismounting, they extended their hands with indescribable
earnestness to their relatives. Whilst the seniors were passing the
spoil in review with the greatest attention, the young heroes were
occupied in arranging their dress. Lifting their heavy fur caps, they
wiped the sweat from head and forehead.
The whole spectacle was splendid. Whatever my contempt for the robbers
and their abominable doings, my eye fell still with particular
pleasure upon these young men, who, in their short riding dresses,
with their bold looks, and hair falling to their breasts in curly
locks as they laid aside their weapons, were the admiration of all.
Even the gloomy Kulkhan seemed cheerful: he introduced his son to us,
and after Hadji Bilal had bestowed his benediction upon him, we
separated. The next morning we were to proceed from Gömüshtepe,
accompanied by Kulkhan, his son, and stolen horses, to Etrek.
{70}