CHAPTER V.

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