Sujbulāk, October 2.—Having been "courteously entreated," I sent on the caravan and servants at daybreak, and, having the sowars with me, was able to make the march to Geokahaz at a fast pace. The sowars were three wild-looking Kurds, well mounted, and in galloping Boy had to exert himself considerably to keep up with them, and they obviously tried to force his pace.
The day was cool, cool enough for a sheepskin coat, and the air delightful. The halcyon season for Persian travelling has come, the difficulties are over, and the fever has left me. Brown, bare, and bushless as are the rolling hills over which the road passes, it would be impossible not to enjoy the long gallops over the stoneless soil, the crisp, bracing air, the pure blue of the glittering sky, and the changed altitude of the sun, which, from having been my worst foe is now a genial friend. True, the country over which I pass is not interesting, but, as everywhere in Persia, craggy mountains are in sight, softened by a veil of heavenly blue, and the country, though uninteresting, suggests pleasant thoughts of fertility, an abundant harvest, and an industrious and fairly prosperous people.[21] Turki is now almost exclusively spoken.
The whole of that day's route was an ascent, and the halting-place was nearly 9000 feet in altitude. I crossed the Sarakh river by a three-arched brick bridge, and afterwards the Gardan-i-Tir-Machi, from which there is an extensive view, and reached Geokahaz by a rough path on the hillside frequently dipping into deep gulches, now dry. The wettest of these is close to the village, and is utilised for a flour-mill. Springs abound, and as Persian soil brings forth abundantly wherever there is water, the village, which is Kurdish, confessed to being extremely prosperous. Its seven threshing-floors were in the full tide of winnowing with the fan, and so complete is the process that nothing but the wheat is left on the firm, hardened gypsum floor, recalling the Baptist's words, "Whose fan is in his hand, and he will throughly purge his floor." The wheat was everywhere being gathered "into the garner"—the large upright clay receptacles holding twenty bushels each with which every house is supplied.
This village of only 200 houses owns 7000 sheep and goats, 60 horses and mares, and 400 head of cattle, and its tribute is only 230 tumans. It and very many other villages belong to Haidar Khan, Governor of Achaz, of whom the villagers speak as a lenient lord. Apricot and pear orchards abound, and on a piece of grass in one of these I found my camp most delectably pitched. The ketchuda and several other men came to meet me; indeed, the istikbal consisted of over twenty Kurdish horsemen. The village was absolutely crowded with men and horses, 200 pilgrims being lodged there for the night.
The road at intervals all day had been enlivened by long files of well-mounted men in bands of 100 each on their way to the shrines of Kerbela, south of Babylon, to accumulate "merit," receive certificates, and be called Kerbelai for the remainder of their lives. Superb-looking men in the very prime of life most of them are, cheerful and ruddy, wearing huge black sheepskin caps shaped like mushrooms, high tan-leather boots, gaily embroidered, into which their full trousers are tucked, and brown sheepskin coats covering not only themselves but the bodies of their handsome fiery horses. A few elderly unveiled women were among them. They ride mostly on pads with their bedding and clothing under them, and their kalians and cooking utensils hanging at the sides. All are armed with guns and swords. I met over 1000 of them, most of them Russian subjects, and those who had occasion to pass in front of my tent vindicated their claim to be the subjects of a civilised power by bowing low as often as they saw me. They are really splendid men, and had many elements of the picturesque.
The 200 who halted in Geokahaz were under the command of a Seyyid who, before starting, beat about for recruits, and levied from them about five krans per head. On the journey he receives great honour as a descendant of the Prophet. He has a baggage mule and a tent, and the "pilgrims" under his charge gratefully cook his food, wait on him, groom his animal, water the dusty ground round his tent, shampoo his limbs, keep the flies from him, and are rewarded for the performance of all menial offices by being allowed to kiss his hand. On his part he chooses the best stations and the most fortunate days for starting, and he pledges himself to protect his flock from the woful plots of malignant genii and the effects of the evil eye. On the journey he both preaches and recites tales.
The Seyyid in charge of this party was a man of commanding physique and deadly pallor of countenance. As frigid as marble, out of which his statuesque face might well have been carved, he received the attention paid to him with the sublime indifference of a statue of Buddha. The odour of an acknowledged sanctity hung about him, and pride of race and pride of asceticism dwelt upon his handsome features. He spent the evening in preaching a sermon, and, by a carefully-arranged exhibition of emotion, studied to perfection, wound up his large audience to a pitch of enthusiasm. The subject was the virtues of Houssein, and what preacher could take such a text without enlarging finally upon the martyrdom of that "sainted" man? Then the auditors wept and howled and beat their breasts, and long after I left the singular scene, trained "cheers" for the Prophet, for Ali, and for the martyred Hassan and Houssein, led by the Seyyid, rang out upon the still night air. At midnight, and again at four, a solitary bell-like voice proclaimed over the sleeping village, "There is but one God, and Mohammed is His prophet, and Ali is His lieutenant"; and 200 voices repeated grandly in unison, "There is but one God, holy and true, and Mohammed is His prophet, and Ali is His lieutenant." The addition of the words "holy and true" to the ordinary formula is very striking, and is, I believe, quite unusual. The Seyyid preached in Persian, and the pilgrims speak it.
In such caravans a strictly democratic feeling prevails. All yield honour to the Seyyid, but otherwise all are equal. No matter what the social differences are, the pilgrims eat the same food, lodge in the same rooms, sit round the same bivouac fire, and use towards each other perfect freedom of speech—a like errand and a like creed constituting a simple bond of brotherhood.
Geokahaz is the first Kurdish village in which I have really mixed with the people. I found them cordial, hospitable, and in every way pleasant. The ketchuda's wife called on me, and later I returned the visit. Each house or establishment has much the same externals, being walled round, and having between the wall and house an irregular yard, to which access is gained by a gate of plaited osiers. Within are very low and devious buildings, with thick mud walls. The atrium, an alcove with plastered walls, decorated with circles and other figures in red, is the gathering-place of the men, with their guns and pipes.
It is necessary to stoop very low to enter the house proper, for the doorway is only three feet high, and is protected by a heavy wooden door strengthened by iron clamps. The interior resembles a cavern, owing to the absence of windows, the labyrinth of rooms not six feet high, the gnarled, unbarked trees which support the roofs, the dimness, the immense thickness of the mud walls, the rays of light coming in through protected holes in the roof, the horses tethered to the tree-trunks, and the smoke. The "living-room" is a small recess, rendered smaller by a row of clay receptacles for grain as high as the roof on one side, and a row of oil-jars, each large enough to hold a man, on the other. A fire of animal fuel in a hole in the middle of the floor emitted much pungent smoke and little heat. A number of thick wadded quilts were arranged for me, and tea was served in Russian glass cups from a Russian samovar.
The wife was handsome, and never in any country have I seen a more beautiful girl than the daughter, who might have posed for a Madonna. They told me that for the five months of winter the snow comes "as high as the mouth," and that there is no egress from the village. The men attend to the horses and stock, and the women weave carpets, but much of the time is spent by both in sleep.
Accompanied by this beautiful girl, who is graceful as well as beautiful, and an old servant, I paid many visits, and found all the houses arranged in the same fashion. I was greatly impressed by their scrupulous cleanliness. The floors of hardened clay are as clean as sweeping can make them, and the people are clean in dress and person. The women, many of whom are very handsome, are unveiled, and do not even wear the chadar. The very becoming head-dress is a black coronet, from which silver coins depend by silver chains. A red kerchief is loosely knotted over the back of the head, on which heavy plaits of hair are looped up by silver pins. This girl passed with me through the crowds of strange men unveiled, with a simplicity and maidenly dignity which were very pleasing. It was refreshing to see the handsome faces, erect carriage, and firm, elastic walk of these Kurdish women after the tottering gait of the shrouded, formless bundles which pass for Persian women. The men are equally handsome, and are very manly-looking.
These Kurdish villagers are Sunnis, and are on bad terms with their neighbours, the Shiahs, and occasionally they drive off each other's cattle.
On leaving this pleasant place early next morning the ketchuda and a number of men escorted me for the first farsakh, and with my escort of sowars increased by four wild-looking "road-guards," riding as it seemed good to them, in front or behind, sometimes wheeling their horses at a gallop in ever-narrowing circles, sometimes tearing up and down steep hills, firing over the left shoulders and right flanks of their horses, lunging at each other with much-curved scimitars, and singing inharmonious songs, we passed through a deep ravine watered by a fine stream which emerges through gates of black, red, and orange rock into a long valley, then up and up over long rolling hills, and then down and down to a large Ilyat camp beside a muddy and nearly exhausted stream, where they feasted, and I rested in my shuldari.
Two or three times these "road-guards" galloped up to shepherds who were keeping their flocks, and demanded a young sheep from each for the return journey, and were not refused. The peasants fear these men much. They assert that, so far from protecting caravans and travellers, they are answerable for most of the robberies on the road, that they take their best fowls and lambs without payment, and ten pounds of barley a day for their horses, and if complaints are made they quarter themselves on the complainant for several days. For these reasons I object very strongly to escorts where they are not absolutely needed for security. I pay each man two krans a day, and formerly gave each two krans daily as "road money" for himself and his horse, but finding that they took the food without paying for it, I now pay the people directly for the keep of the men and horses. Even by this method I have not circumvented the rapacity of these horsemen, for after I have settled the "bill" they threaten to beat the ketchuda unless he gives them the money I have given him.
The Ilyat women from the camp crowded round me with a familiarity which, even in savages, is distressing, a contrast to the good manners and unobtrusiveness of the women of Geokahaz.
On the way to Sanjud, a Kurdish village in a ravine so steep that it was barely possible to find a level space big enough for my tent, there is some very fine scenery, and from the slope of Kuh Surisart, on the east side of the Gardan-i-Mianmalek, the loftiest land between Hamadan and Urmi, the view is truly magnificent. The nearer ranges stood out boldly in yellow and red ochre, in the valleys indigo shadows lay, range beyond range of buff-brown hills were atmospherically glorified by brilliant cobalt colouring, and the hills which barred the horizon dissolved away in a blue which blended with the sky. In that vast solitude the fine ruins of the fortress palace of Karaftu, where the fountain still leaps in the deserted courtyard, are a very conspicuous object.
From the Mianmalek Pass there is a descent of 5000 feet to the Sea of Urmi, and the keen edge of the air became much blunted ere we reached Sanjud. Nearly the whole of the road from Hamadan has been extremely solitary. We have not met or passed a single caravan, and on this march of seven hours we did not see a human being. Yet there are buff-brown villages lying in the valleys among the buff-brown hills, and an enormous extent of country is under tillage. In fact, this region is one of the granaries of Persia.
Sanjud is a yellow-ochre village of eighty houses built into a yellow-ochre hillside, above which rises a high hill of red mud. It is not possible to give an idea of the aspect of the country at this season. Sheep and goats certainly find pickings among the rocks, but the visible herbage has all been eaten down. The thistles and other fodder plants have been cut and stacked in the villages. Most of the streams are dry, and the supplies of drinking water are only pools, much fouled by cattle. The snows which supply the sources of the irrigation channels have all melted, and these channels are either dry or stopped. There has scarcely been a shower since early April, and for nearly six months the untempered rays of the Persian sun have been blazing upon the soil. The arable land, ploughed in deep furrows, has every furrow hardened into sun-dried brick. Villages of yellow or whitish baked mud, supporting on their dusty roofs buff stacks of baked fodder, are hardly distinguishable from the baked hillsides. The roads are a few inches deep in glaring white dust. Over the plains a brown dust haze hangs.
This rainless and sun-scorched land lives by the winter snows, and the snowfall of the Zagros ranges is the most interesting of all subjects to the cultivator of Western Persia. If the country were more populous, and the profits of labour were secure, storage for the snow-water would be an easy task, and barren wastes might sustain a prosperous people; for the soil, when irrigated, is prolific, and the sun can always be relied upon to do his part. The waste of water is great, as considerably more than half the drainage of the empire passes into kavirs and other depressions. The average rainfall on the central plateau is estimated by Sir Oliver St. John at five inches only in the year.
My arrival at Sanjud was not welcome. The ketchuda sent word that he was not prepared to obey the orders of the Sartip of Achaz. I could buy, he said, what I could get, but he would furnish neither supplies nor guards for the camp. I did not wonder at this, for a traveller carrying an official letter is apt to be palmed off on the villagers as a guest, and is not supposed to pay for anything.
I went to see the ketchuda, and assured him that I should pay him myself for all supplies, and a night's wages to each watchman, and the difficulty vanished. Many of the handsome village women came to see me. The ketchuda made me a feast in his house, and when I bade him farewell in the morning he said solemnly, "We are very glad you have been our guest, we have suffered no loss or inconvenience by having you, we should like to be protected by the great English nation." This polite phrase is frequently used.
The Persian Kurds impress me favourably as a manly, frank, hospitable people. The men are courteous without being cringing, and the women are kind and jolly, and come freely and unveiled to my tent without any obtrusiveness.
The ketchuda sent eight guards to my camp at night, saying it was in a very dangerous place, and he did not wish his village disgraced by a stranger being robbed so near it. He added, however, that six of these men were sent for his own satisfaction, and that I was only to pay for the two I had ordered.
My journey, which is through a wild and little frequented part of Persia, continues to be prosperous. The climate is now delightful, though at these lower altitudes the middle of the day is rather hot.
It was a fertile and interesting country between Sanjud and Sain Kala, where I halted for Sunday. The road passes through the defiles of Kavrak, along with the deep river Karachai, from the left bank of which rises precipitously, at the narrowest part of the throat, the fine mountain Baba Ali. A long valley, full of cultivation and bearing fine crops of cotton, a pass through the red range of Kizil Kabr, and a long descent brought us to a great alluvial plain through which passes the river Jagatsu on its way to the Dead Sea of Urmi. Broad expanses of shingle, trees half-buried, and a number of wide shingly water-channels witness to the destructiveness of this stream. A severe dust storm rendered the end of the march very disagreeable, as the path was obliterated, and it was often impossible to see the horses' ears. In winter and spring this Jagatsu valley is completely flooded, and communication is by boats. There are nearly 150 villages in the district, peopled almost entirely by Kurds and Turks, and there are over 200 nomad tents. The Jagatsu is celebrated for its large fish.
When the storm abated we were close to Sain Kala, a picturesque but ruinous fort on a spur of some low hills, with a town of 300 houses at its base. In the eastern distance rises the fine mountain Pira Mah, and between it and Sain Kala is a curious mound—full of ashes, the people said—a lofty truncated cone, evidently the site of an Atash-Kardah, or fire-temple. This town is in the centre of a very fertile region. Its gardens and orchards extend for at least a mile in every direction, and its melons are famous and cheap—only 6d. a dozen just now.
It is a thriving and rising place. A new bazar is being built, with much decorative work in wood. The junction of the roads to Tabriz from Kirmanshah and Hamadan, with one route to Urmi, is in the immediate neighbourhood, and the place is busy with the needs of caravans. It looks much like a Chinese Malay settlement, having on either side of its long narrow roadway a row of shops, with rude verandahs in front. Among the most prominent objects are horse, mule, and ass shoes; pack-saddles, khurjins, rope, and leather. Fruiterers abound, and melons are piled up to the roofs. Russian cottons and Austrian lamps and mirrors repeat themselves down the long uncouth alley.
The camping-ground is outside the town, a windy and dusty plain. Here my eight guards left me, but the ketchuda shortly called with a message from the Sartip commanding a detachment of soldiers and the town, saying that a military guard would be sent before sunset. Sain Kala is in the government of Sujbulāk, and its people are chiefly Kurds with an admixture of Turks, a few Persians, mainly officials, and the solitary Jew dyer, who, with his family, is found in all the larger villages on this route.
An embroidery needle was found sticking in my dhurrie a few days ago, and I had the good fortune not only to get some coarse sewing-cotton but some embroidery silks at Sain Kala, and having a piece of serge to work on, and an outline of a blue centaurea, I am no longer destitute of light occupation for the mid-day halt.
Truly "the Sabbath was made for man"! Apart from any religious advantages, life would be very grinding and monotonous without the change of occupation which it brings. To stay in bed till eleven, to read, to rest the servants, to intermit the perpetual driving, to obtain recuperation of mind and body, are all advantages which help to make Sundays red-letter days on the journey; and last Sunday was specially restful.
In the afternoon I had a very intelligent visitor, a Hakīm from Tabriz, sent on sanitary duty in consequence of a cholera scare—a flattering, hollow upper-class Persian. He introduced politics, and talked long on the relative prospects of Russian or English ascendency in Asia. England, he argued, made a great mistake in not annexing Afghanistan, and his opinion, he said, was shared by all educated Persians. "You are a powerful nation," he said, "but very slow. The people, who know nothing, have too much share in your government. To rule in Asia, and you are one of the greatest of Asiatic powers, one must not introduce Western theories of government. You must be despotic and prompt, and your policy must not vibrate. See here now, the Shah dies, the Zil-i-Sultan disputes the succession with the Crown Prince, and in a few days Russia occupies Azirbijan with 200,000 men, captures Tihran, and marches on Isfahan. Meanwhile your statesmen talk for weeks in Parliament, and when Russia has established her prestige and has organised Persia, then your fleet with a small army will sail from India! Bah! No country ruled by a woman will rule in Asia."
In the evening the ketchuda and two other Persian-speaking Kurds hovered so much about my tent that I invited them into the verandah, and had a long and pleasant talk with them, finding them apparently frank and full of political ideas. They complained fiercely of grinding exactions, which, they said, "keep men poor all their lives." "The poorest of men," they said, "have to pay three tumans (£1) a year in money, besides other things; and if they can't pay in money the tax-gatherer seizes their stock, puts a merely nominal value upon it, sells it at its real value, and appropriates the difference." They did not blame the Shah. "He knows nothing." They execrated the governors and the local officials.[22] If they keep fowls, they said, they have to keep them underground or they would be taken.
At the Shah's death, they said, Persia will be divided between Russia and England, and they will fall to Russia. "Then we shall get justice," they added. I remarked that the English and the Kurds like each other. They said, "Then why is England so friendly with Turkey and Persia, which oppress us, and why don't travellers like you speak to the Sultan and the Shah and get things changed." They said that at one time they expected to fall under English rule at the Shah's death, "but now we are told it will be Russia."
After a long talk on local affairs we turned to lighter subjects. They were much delighted with my folding-table, bed, and chair, but said that if they once began to use such things it would increase the cost of living too much, "for we would never go back to eating and sleeping among the spiders as Mohammedans do." They said they had heard of Europeans travelling in Persia to see mines, to dig among ruins for treasure, and to collect medicinal herbs, but they could not understand why I am travelling. I replied that I was travelling in order to learn something of the condition of the people, and was interested likewise in their religion and the prospects of Christianity. "Very good, it is well," they replied; "Islam never recedes, nor can Christianity advance."
LETTER XXV (Continued)
The following morning the Sartip turned out in my honour all the road-guards then in Sain Kala to the number of twelve to escort me to the castle of Muhammad Jik, a large village, the residence and property of the Naib Sartip. This was the wildest escort I have had yet. These men were dressed in full Kurdish finery, and besides guns elaborately inlaid with silver and ivory, and swords in much-decorated scabbards, they carried daggers with hilts incrusted with turquoises in their girdles. They went through all the usual equestrian performances, and added another, which consists in twirling a loaded and clubbed stick in a peculiar manner, and throwing it as far ahead as possible while riding at full gallop, the one who picks it up without dismounting being entitled to the next throw. Very few succeeded in securing it in the regulation manner, and the scrimmage for this purpose was often on the point of becoming a real fight. They worked themselves up to a pitch of wild excitement, screamed, yelled, shouted, covered their horses with sweat and foam, nearly unhorsed each other, and used their sharp bits so unmercifully that the mouth of every horse dripped with blood.
After they received bakhsheesh they escorted me two miles farther "to honour the Khanum," fired their guns in the air, salaamed profoundly, and with shrieks and yells left me at a gallop.
The village of Muhammad Jik has a well-filled bazar and an aspect of mixed prosperity and ruin. The castle, a large, and, at a distance, an imposing pile, a square fort with flanking towers, is on an eminence, and has a fine view of the alluvial plain of the Jagatsu, studded with villages and cultivated throughout.
Here, for a rarity, the Seigneur lives a stately life among those who are practically his serfs in good old medieval fashion. Large offices are enclosed within an outer wall, and are inhabited by retainers. Rows of stables sheltered a number of fine and well-groomed horses from the sun. Bullocks were being brought in from ploughing; there were agricultural implements of the best Persian type, fowls, ducks, turkeys, angora goats; negroes and negresses, grinning at the stranger; mounted messengers with letters arriving and departing; scribes in white turbans and black robes lounging—all the paraphernalia of position and wealth.
It was nearly nine, and the great man had not risen, but he sent me a breakfast of tea, kabobs, cracked wheat, curds, sharbat, and grapes. The courtyard is entered by a really fine gateway, and the castle is built round a quadrangle. The andarun and its fretwork galleries are on one side, and on another is what may be called a hall of audience, where the Sartip hears village business and decides cases.
He offered me a few days' hospitality, paid the usual compliments, said that no escort was needed from thence to Sujbulāk, where my letter to the Governor would procure me one if "the roads were unsettled," hoped that I should not suffer from the hardships of the journey, and offered me a kajaveh and mule for the next marches.
A level road along the same prosperous alluvial plain leads to Kashava, a village of 100 houses embosomed in fruit trees and surrounded by tobacco and cotton. It has an old fort, a very fine spring, and a "resident proprietor," who, as soon as he heard of my arrival, sent servants with melons and tea on silver trays, stabled my horse, and provided me with a strong guard, as the camping-ground was much exposed to robbers. Such attentions, though pleasant, are very expensive, as the greater the master the greater are the expectations of the servants, and the value of such a present as melons must be at least quadrupled in bakhsheesh.
While halting the next day the horses eagerly ate the stalks and roots of a strongly-scented bulb which lay almost on the surface of the ground, and were simultaneously seized with a peculiar affection. Their hair stood out from their bodies like bristles, and they threw their heads up and down with a regular, convulsive, and apparently perfectly involuntary motion, while their eyes were fixed and staring. This went on for two hours, Boy following me as usual; but owing to this most distressing jerk, over which he had no control, he was unable to eat the dainties which his soul loves, and which I hoped would break up the affection—a very painful one to witness. After the attack both animals perspired profusely. The water literally ran off their bodies. The jerks gradually moderated and ceased, and there were no after effects but very puffy swellings about the throat. Both had barley in their nose-bags, but pawed and wriggled them off in order to get at this plant, a species of allium.
When Boy was well enough to be mounted we descended into an immense plain, on which were many villages and tracks. This plain of Hadji Hussein is in fact only another part of the alluvial level of the Jagatsu, which, with a breadth of from four to ten miles, extends for nearly forty miles, and is fertile and populous for most of its length. At the nearest village all the men were busy at the threshing-floor, and they would not give me a guide; at the next the ketchuda sent a young man, but required payment in advance.
After crossing the plain, on which villages occur at frequent intervals on gravelly islands surrounded by rich, stiff, black soil, we forded the broad Jagatsu and got into the environs of, not an insignificant village, as I expected, but an important town of 5000 people. A wide road, planted and ditched on both sides, with well-kept irrigated gardens, shaded by poplars, willows, and fruit trees, runs for a mile from the river into the town, which is surrounded by similar gardens on every side, giving it the appearance of being densely wooded. The vineyards are magnificent, and the size and flavour of the grapes quite unusual. Melons, opium, tobacco, cotton, castor oil, sesamum, and bringals all flourish.
Miandab is partly in ruins, but covers a great extent of ground with its 1000 houses, 100 of which are inhabited by Jews and twenty by Armenians. People of five tribes are found there, but unlike Sain Kala, where Sunnis and Shiahs live peaceably, the Mussulmans are all Shiahs, no Sunni having been allowed to become a permanent inhabitant since the Kurdish attack ten years ago, when Sunnis within the city betrayed it into the hands of their co-religionists.
It has several mosques, a good bazar with a domed roof, a part of which displays very fine copper-work done in the town, and a garrison of 100 men. I saw the whole of Miandab, for my caravan was lost, and an hour was spent in hunting for it, inquiring of every one if he had seen a caravan of four yabus, but vainly, till we reached the other side, where I found it only just arrived, and the men busy tent-pitching in a lonely place among prolific vineyards. Sharban had lost the way, and after much marching and counter-marching had reached the ford of the Jagatsu, which I had been told to avoid, where the caravan got into deep strong water which carried the yabus off their feet, and he says that they and the servant were nearly drowned. Mirza had to go back into the town to obtain a guard from an official, as the camping-ground was very unsafe, and it was 11 p.m. before dinner was ready.
The next day I was ill, and rode only twelve miles, for the most part traversing the noble plain of Hadji Hussein, till the road ascends by tawny slopes to the wretched village of Amirabad—seventeen hovels on a windy hill, badly supplied with water. Partly sunk below ground, this village, at a short distance off, is only indicated by huge stacks of the Centaurea alata and tall cones of kiziks, which, being neatly plastered, are very superior in appearance to the houses which they are intended to warm.
The western side of the great plain was studded with Ilyat camps of octagonal and umbrella-shaped tents with the sides kept out by stout ribs. Great herds of camels, and flocks of big fat-tailed sheep, varying in colour from Vandyke brown to golden auburn, camels carrying fodder, and tribesmen building it into great stacks, round which, but seven feet off, they place fences of a reed which is abundant in swampy places, gave life and animation. Ilyat women brought bowls of milk and curds, and offered me the hospitality of their tents.
As I passed through a herd of grazing camels, an ancient, long-toothed, evil-faced beast ran at Boy with open mouth and a snarling growl. Poor Boy literally gasped with terror (courage is not his strong point) and dashed off at a gallop; and now whenever he sees camels in the distance he snorts and does his best to bolt to one side, showing a cowardice which is really pitiable.
It was very cold when I left Amirabad the next morning at 6.30, and hoar-frost lay on the ground. The steadiness with which the mercury descends at this season is as interesting as its steady ascent in the spring, and its freedom from any but the smallest fluctuations in the summer. The road to Sujbulāk passes over uplands and hill-slopes, tawny with sun-cured grass, and after crossing some low spurs, blue with the lovely Eryngium cæruleum, descends into a long rich valley watered by the river Sanak. This valley, in which are situated Inda Khosh and other large villages, is abundantly irrigated, and is cultivated throughout. Well planted with fruit trees, it is a great contrast to the arid, fiery slopes which descend upon it.
Long before reaching Sujbulāk there were indications of the vicinity of a place of some importance, caravans going both ways, asses loaded with perishable produce, horsemen and foot passengers, including many fine-looking Kurdish women unveiled, and walking with a firm masculine stride, even when carrying children on their backs.
A few miles from the town two sowars met me, but after escorting me for some distance they left me, and taking the wrong road, I found myself shortly on a slope above the town, not among the living but the dead. Such a City of Death I have never seen. A whole hour was occupied in riding through it without reaching its limits. Fifty thousand gravestones are said to stand on the reddish-gray gravel between the hill and the city wall, mere unhewn slabs of gray stone, from six inches to as many feet in height, row beyond row to the limit of vision—300,000 people, they say, are buried there. There is no suggestion of "life and immortality." Weird, melancholy, and terribly malodorous, owing to the shallowness of the graves, the impression made by this vast cemetery is solely painful. The tombs are continued up to the walls and even among the houses, and having been much disturbed there is the sad spectacle of human skulls and bones lying about, being gnawed by dogs.
The graveyard side of Sujbulāk is fouler and filthier than anything I have seen, and the odours, even in this beautiful weather, are appalling. The centre of each alley is a broken channel with a broken pavement on each side. These channels were obviously constructed for water, but now contain only a black and stagnant horror, hardly to be called a fluid, choked with every kind of refuse. The bazars are narrow, dark, and busy, full of Russian commodities, leather goods, ready-made clothing, melons, grapes, and pop-corn. The crowds of men mostly wore the Kurdish or Turkish costume, but black-robed and white-turbaned Seyyids and mollahs were not wanting.
Sujbulāk, the capital of Northern Persian Kurdistan, and the residence of a governor, is quite an important entrepôt for furs, in which it carries on a large trade with Russia, and a French firm, it is said, buys up fur rugs to the value of several hundred thousand francs annually. It also does a large business with the Kurdish tribes of the adjacent mountains and the Turkish nomads of the plains, and a considerable trade in gall-nuts. It has twenty small mosques, three hammams, some very inferior caravanserais, and a few coffee-houses. Its meat bazar and its grain and pulse bazars are capacious and well supplied.
It has a reputed population of 5000 souls. Kurds largely predominate, but there are so many Turks that the Turkish Government has lately built a very conspicuous consulate, with the aspect of a fortress, and has appointed a consul to protect the interests of its subjects. There are 120 Armenians, who make wine and arak, and are usurers, and gold and silver smiths. The Jews get their living by money-lending, peddling drugs, dyeing cotton goods, selling groceries, and making gold and silver lace. There is a garrison, of 1000 men nominally, for the town and district are somewhat turbulent, and a conflict is always imminent between the Kurds and Turks, who are Sunnis, and the small Persian population, which is Shiah. The altitude of Sujbulāk is 4770 feet. Here I have come upon the track of Ida Pfeiffer, who travelled in the Urmi region more than forty years ago, when travelling in Persia was full of risks, and much more difficult in all respects than it is now.
The Sanak, though clear and bright, is fouled by many abominations, and by the ceaseless washing of clothes above the town; there are no pure wells, and all people who care about what they drink keep asses constantly bringing water from an uncontaminated part of the river, two miles off. Even the Governor has to depend on this supply. Sujbulāk looks very well from this camp, with the bright river in the foreground, and above it, irregularly grouped on a rising bank, the façade, terraces, and towers of the Governor's palace, the fort-like Turkish consulate, and numbers of good dwelling-houses, with balakhanas painted blue or pink, or covered with arabesques in red, with projecting lattice windows of dark wood, and balconies overhanging the water.
This shingle where I am encamped is the Rotten Row of the town, and is very lively this evening, for numbers of Kurds have been galloping their horses here, and performing feats of horsemanship before the admiring eyes of hundreds of promenaders, male and female, most of the latter unveiled. As all have to cross the ford where the river is some inches above a man's knees, the effect is grotesque, and even the women have no objection to displaying their round white limbs in the clear water. The ladies of the Governor's andarun sent word that food and quarters had been prepared for me since noon, but I excused myself on the plea of excessive fatigue. This message was followed by a visit from the Governor's foster-mother, an unveiled jolly woman, of redundant proportions, wearing remarkably short petticoats, which displayed limbs like pillars. A small woman attended her, and a number of Kurd men, superbly dressed, and wearing short two-edged swords, with ebony hilts ornamented with incrustations of very finely-worked filigree silver. These weapons are made here. The lady has been to Mecca, and evinces much more general intelligence than the secluded women. She took a dagger from one of the attendants, and showed me with much go how the thrusts which kill are made.
All were much amused with Boy's gentle ways. He had been into the town for supplies, and, as usual, asked me to take off his bridle by coming up and putting his ears under my chin, when, if I do not attend to him at once, he lifts his head and gives me a gentle push, or rubs his nose against my cheek. The men admired his strong, clean limbs, which are his best points. Last night I heard snoring very near me, and thinking that the watchmen were sleeping under the flys, I went out to waken them, and found the big beast stretched out fast asleep in the verandah of the tent, having retired there for warmth. I accompanied my visitors to the ford, followed by Boy, to their great amusement, as it was to mine to see the stout lady mount nimbly on a Kurd's back, and ride him "pickaback" through the water!
This has not been a comfortable afternoon. The Governor has been out all day hunting, and his deputy either at the bath or a religious function. Milk can only be got in the Jewish quarter, where smallpox is prevailing; the Sanak water is too foul to be used for tea, and no man will go two miles so late for a pure supply. Johannes, who is most disobedient as well as incompetent, has brought no horse food, and poor Boy has been calling for it for two hours, coming into my tent, shaking the bag in which the barley is usually kept, and actually in his hunger clearing the table of melons and grapes. These, however, are only among the very small annoyances of travelling.
9 p.m.—The Governor has returned, and has sent a guard of twenty-five soldiers, with an invitation to visit the ladies before I start to-morrow.
I. L. B.
LETTER XXVI
Turkman, Oct. 6.
Rising very early on Friday morning to keep my appointment with the ladies of the Governor of Sujbulāk, as well as to obtain a letter from him, I reached the palace entrance a little after sunrise, the hour agreed upon. The walls and gateway are crumbling, the courtyard is in heaps, the glass windows of the façade and towers are much broken, the plaster is mangy—a complete disappointment. The Kurdish guard slept soundly at the entrance; only a big dog, more faithful than man, was on the alert. The Governor was not yet awake, nor the ladies. It would be an "intolerable crime," the sentry said, to waken them. He looked as if he thought it an "intolerable crime" that his own surreptitious slumbers had been disturbed. It is contrary to Persian etiquette to waken persons of distinction till they please. I waited at the entrance for half an hour and then reluctantly departed, very sorry not to give the ladies the opportunity they ardently desired of seeing a European woman. They had sent word that they had only once in their lives seen one!
The march to the poor village of Mehemetabad was over uninteresting low rounded hills and through a valley without habitations, opening upon a fine plain, at the south-east end of which the village stands. The camping-ground was a green fallow near some willows and a stream. After marching for some hours under a glittering sky and a hot sun over scorched, glaring yellow soil, a measure of greenness just round the tent is most refreshing to eyes which are suffering from the want of the coloured glasses which were ground under a yabu's hoofs a fortnight ago.
The Khan of the village was very courteous, and sent a tray of splendid grapes, and six watchmen. Buffalo bulls of very large size were used there for burden. Buffaloes are a sure sign of mitigated aridity, for they must bathe, i.e. lie down in water three times daily, if they are to be kept in health, and if the water and mud are not deep enough for this, boys go in along with them and pour water over them with a pannikin. In these regions they are almost exclusively used for burdens, draught, and milk, and everywhere their curved flat horns and sweet, calm, silly faces are to be seen above the water of the deep irrigation ditches. The buffalo, though usually mild enough to be driven by small children, has an uncertain temper, and can be roused to frightful ferocity. In Persian Kurdistan, if not elsewhere, this is taken advantage of, and in the spring, when the animals are in good condition after the winter's rest, the people have buffalo fights, in which cruel injuries would be inflicted were it not for the merciful provision of nature in giving these animals flat incurved horns.[23]
As I sat at my tent door a cloud of dust moved along the road towards the village, escorting an indefinite something which loomed monstrously through it. I have not seen a cart for nine months, and till the unmistakable creak of wooden wheels enlightened me I could not think what was approaching. Actually every village on these plains has one or more buffalo-carts, with wooden wheels without tires, and hubs and axles of enormous size and strength, usually drawn by four buffaloes. A man sits on the front of the cart and drives with a stick, and a boy facing backwards sits on the yoke between the two foremost beasts. He croons a perpetual song, and if this ceases the buffaloes stop. For every added pair (and on the next plain I saw as many as six yoke) there is an additional boy and an additional song.
This apparition carried a light wooden frame, which was loaded to a preposterous height with the strong reeds which are used to support the mud roofs, heavily weighted as these are with stacks of fodder.
One would think one was in the heart of the Bakhtiari country and not on a caravan route, from the difficulty of getting any correct guidance as to the road, distance, safety, or otherwise, etc. Sharban has never been this way, and is the prey of every rumour. Between his terror of having to "eat wood" on his return, and his dread of being attacked and robbed of his yabus, he leads an uneasy life, and when, as at Mehemetabad, there is no yard for his animals, he watches all night in the idea that the guards are the "worst robbers of all." I think he has all the Mussulman distrust of arrangements made by a woman! Hitherto the guards have been faithful and quiet. I always ask them not to talk after 8 p.m., and I have not once been disturbed by them; and when I walk as usual twice round the camp during the night I always find them awake by their big watch-fires.
The village Khan, an intelligent man, spent some time with me in the afternoon. The fields of his village are not manured at all, and the yield is only about tenfold. Willows are grown for the sake of the osiers, which are a necessity, and not for fuel, and the whole of the manure is required for cooking and heating purposes. He said that his village becomes poorer annually owing to the heavier exactions of the officials and the larger sums demanded to "buy off robbers." The latter is a complaint often made in the villages which are near the Turkish frontier, a boundary which from all accounts needs considerable "rectification." The people say that Kurds cross the border, and that unless they bribe them they drive off their sheep and cattle and get over it again safely, but I doubt the truth of these statements.
I got away at sunrise for a march of nominally fourteen miles, but in reality twenty-four. Sharban not only stated the distance falsely but induced others to do the same thing, and when he passed me at midday, saying the halting-place was only two miles ahead, he went on for twelve miles, his desire being to rejoin that bugbear, the "big caravan," which he heard had reached Urmi. The result is that I have had to rest for two days, and he has gained two days' pay, but has lost time.
After some serious difficulties in crossing some swampy streams and a pitiable display of cowardice on Boy's part, we embarked on the magnificent plain of Sulduz, where Johannes, with a supreme self-confidence which imposed on me, took the wrong one of two tracks, and we rode west instead of east, to within a few hours' journey of a pass into Turkey through the magnificent range of the Zibar mountains, which even at this advanced season are in some places heavily patched with last winter's snow.
To regain the caravan route we had to cross the greater part of this grand plain, which I had not then seen equalled in Persia for fertility and population. It possesses, that crown of blessings, an abundant water supply, indeed so abundant that in the spring it is a swamp, and the spring sowing is delayed till May. It has several large villages, slightly raised and well planted, a few of them with the large fortified houses of resident proprietors overtopping the smaller dwellings. Evidences of material prosperity meet the eye everywhere, a prosperity which needs to be guarded, however, for every shepherd, cowherd, ploughman, and buffalo-driver goes about his work armed.
Large herds of mares with mule foals, of big fat cattle, and of buffaloes, with plenty of mud to wallow in, stacks of real hay and of fine reeds, buffalo carts moving slowly near all the villages carrying the hay into security, grass uncut and unscorched, eighteen inches high, a deep, black, stoneless soil, impassable at certain seasons, towering cones of animal fuel, for export as well as use, an intensely blue sky above, a cool breeze, and the rare sight of cloud-shadows drifting over waving grass and flecking the cobalt sides of the Zibar mountains, combined to form a picture I would not willingly have missed, impatient as I was for the first view of the Sea of Urmi.
Beyond there are low stony hills, which would be absolutely bare now but for the Eryngium cæruleum and the showy spikes of a great yellow mullein, a salt lake, most of which is now a salt incrustation, mimicking ice from beneath which the water has been withdrawn, but with an odour which no ice ever has, then a gradual ascent to a windy ridge, and then—the Dead Sea of Urmi or Urumiya.
Dead indeed it looked from that point of view, and dead were its surroundings. It lay, a sheet of blue, bluer even than the heavens above it, stretching northwards beyond the limits of vision, and bounded on the east, but very far away, by low blue ranges, seen faintly through a blue veil. On the west side there are mountains, which recede considerably, and descend upon it in low rounded buff slopes or downs, over which the track, keeping near the water, lies. There was not a green thing, not a bush, or house, or flock of sheep, or horseman, or foot passenger along the miles of road which were visible from that point. The water lay in the mocking beauty of its brilliant colouring, a sea without a shore, without a boat, without a ripple or flash of foam, lifeless utterly, dead from all time past to all time to come. Dead, too, it is on closer acquaintance, and its odour, which can be discerned three miles off, is that odour of corruption known to science as sulphuretted hydrogen. Now and then there is a shore, a shallow bay or inlet, in which the lake, driven by the east wind, evaporates, leaving behind it a glaring crust of salt, beyond which a thick, bubbly, blackish-green scum lies on the blue water. In such places only the expressive old-fashioned word stench can describe the odour, which was strong enough nearly to knock over the servants and charvadars. No description can give an idea of the effluvium which is met with here and there beside this great salt lake, which has a length of eighty miles and an average breadth of twenty-four.
A few miles from Dissa the lake-water is brought into tanks and evaporated, and many donkeys were being loaded with the product, which, like all salt which is sold in Persia, is impure, and for European use always requires a domestic and tedious process of purification.
After a solitude of several miles villages appear, lying off the road in folds of the hills, which gradually recede so far as to leave a plain some miles broad and very fertile. At the end of an eleven hours' march we reached the important village of Dissa, with large houses and orchards, abundant water, a detachment of soldiers as a garrison, a resident proprietor's house, to which in his absence I was at once invited by his wife, and so surrounded by cultivation that a vacant space could only be found for the camp in a stubble-field.
The caravan had only just come in, and there was neither fuel nor drinking water within easy reach. I was so completely worn out that I was lifted off the horse and laid on the ground in blankets till the camp was in order late at night. Sharban, knowing that his deception was discovered, had disappeared with his yabus without helping as usual to pitch my tent. Mirza, always cheerful and hard-working, though always slow, and Johannes did their best, but it is very hard on servants who are up before five not to bring them in till sunset, when their work is scarcely over till near midnight, and has to be done in the dark. The next day there were a succession of dust storms and half a gale from noon to sunset, but my tent stood it well, and the following day this was repeated. These strong winds usually prevail in the afternoon at this season.
Urmi, October 8.—A march over low and much-ploughed hills, an easy descent and a ford brought us down upon the plain of Urmi, the "Paradise of Persia," and to the pleasant and friendly hamlet of Turkman, where I spent the night and made the half-march into Urmi yesterday morning. This plain is truly "Paradise" as seen from the hill above it, nor can I say that its charm disappears on more intimate acquaintance. Far from it!
I have travelled now for nine months in Persia and know pretty well what to expect—not to look for surprises of beauty and luxuriance, and to be satisfied with occasional oases of cultivation among brown, rocky, treeless hills, varied by brown villages with crops and spindly poplars and willows, contrasting with the harsh barrenness of the surrounding gravelly waste.
But beautiful Urmi, far as the eye can reach, is one oasis. From Turkman onwards the plain becomes more and more attractive, the wood-embosomed villages closer together, the variety of trees greater. Irrigation canals shaded by fruit trees, and irrigation ditches bordered by reeds, carry water in abundance all through the plain. Swampy streams abound. Fair stretches of smooth green sward rejoice the eye. Big buffaloes draw heavy carts laden with the teeming produce of the black, slimy, bountiful soil from the fields into the villages. Wheat, maize, beans, melons, gourds, potatoes, carrots, turnips, beets, capsicum, chilis, bringals, lady's fingers, castor-oil (for burning), cotton, madder, salsify, scorzonera, celery, oil-seeds of various sorts, opium, and tobacco all flourish. The orchards are full of trees which almost merit the epithet noble. Noble indeed are the walnuts, and beautiful are the pomegranates, the apricots, the apples, the peach and plum trees, and glorious are the vineyards with their foliage, which, like that of the cherry and pear, is passing away in scarlet and gold. Nature has perfected her work and rests. It is autumn in its glories, but without its gloom.
Men, women, and children are all busy. Here the wine-press is at work, there girls are laying clusters of grapes on terraces prepared for the purpose, to dry for raisins; women[24] are gathering cotton and castor-oil seeds, little boys are taking buffaloes to bathe, men are driving and loading buffalo-carts, herding mares, ploughing and trenching, and in the innumerable villages the storehouses are being filled; the herbs and chilis are hanging from the roofs to dry, the women are making large cakes of animal fuel (of which they have sufficient for export), and are building it into great conical stacks, the crones are spinning in the sun, and the swaddled infants bound in their cradles are lying in the fields and vineyards, while the mothers are at work. This picture of beauty, fertility, and industry is framed by the Kurdistan mountains on the one side, and on the other by long lines of poplars, through which there are glimpses of the deep blue waters of the Urmi Sea. These Kurdistan mountains, a prolongation of the Taurus chain, stern in their character, and dwarfing all the minor ranges, contrast grandly with the luxuriant plains of Sulduz and Urmi.
As I passed northwards the villages grew thicker, the many tracks converged into a wide road which was thronged with foot passengers, horsemen, camel and horse caravans, and strings of asses loaded with melons and wood. Farther yet the road passes through beautiful orchards with green sward beneath the trees; mud walls are on both sides, and over them droop the graceful boughs and gray-green foliage of an elægnus, with its tresses of auburn fruit.
At the large village of Geog-tapa a young horseman overtook me, and said in my native tongue, "Can you speak English?" He proved to be a graduate of the American College at Urmi, and a teacher in Shamasha Khananeshoo's school (known better to his supporters in England as Deacon Abraham). He told me that I was expected, and shortly afterwards I was greeted by the son of the oldest missionary in Urmi, Dr. Labaree.
The remaining four miles were almost entirely under the shade of fine trees, past the city walls and gates, put into tolerable repair after the Kurdish invasion ten years ago, and out into pretty wooded country, with the grand mountains of the frontier seen through the trees, where a fine gateway admitted us into the park in which are the extra-mural buildings of the American Presbyterian Mission, now more than half a century old. These are on high ground, well timbered, and the glimpses through the trees of the mountains and the plain are enchanting.
Through the kindness of my friends at Hamadan, who had written in advance, I am made welcome in the house of Dr. Shedd, the Principal of the Urmi College.[25]
Within two hours of my arrival I had the pleasure of visits from Canon Maclean and Mr. Lang of the English Mission, and from Dr. Labaree and the ladies of the Fiske Seminary, the English, French, and American missionaries being the only European residents in Urmi.
I. L. B.
NOTES ON PROTESTANT MISSIONS IN URMI[26]
A sketch of Urmi would present few features of general interest if it did not embrace an outline of the mission work which is carried on there on a large scale, first by the numerous agents, lay and clerical, male and female, of the American Presbyterian Board of Foreign Missions, and next by the English Mission clergy and the Sisters of Bethany, who form what is known as "The Archbishop of Canterbury's Mission to the Assyrian Christians."
Besides these there is a Latin Mission of French Lazarists, aided by Sisters of St. Vincent de Paul, which has been at work in Urmi and on the plain of Salmas for forty years.
Urmi, the reputed birthplace of Zoroaster, and in past ages the great centre of Fire Worship, was made the headquarters of the American Mission to the Nestorians in 1834, which, with the exception of the C.M.S. Mission in Julfa, was the only Protestant Mission in Persia up to the year 1885.
At present there are four ordained American missionaries, several ladies, and a medical missionary working in Urmi. Under their superintendence are thirty ordained and thirty-one licentiate pastors, ninety-three native helpers, and three Bible-women. The number of Nestorians or Syrians employed as teachers in the College and the Fiske Seminary for girls, as translators, as printers, and as medical assistants, is very considerable.
The whole plain of Urmi, with its innumerable villages, and the eastern portion of the Kurdish mountains, with its Syrian hamlets, are included within the sphere of Mission work.
This Mission has free access to Syrians, Armenians, and Jews, but for Moslems there can be no public preaching or teaching, nor can a Moslem openly profess Christianity, or even frequent the Syrian services, without being a marked man. Hence, while all opportunities are embraced of conversation with Mohammedans, and of circulating the Bible among them, the mission work is chiefly among nominal Christians.
The Americans own a very large amount of property at Urmi. The Fiske Seminary—a High School, in which a large number of girls receive board as well as education—is within the city walls, as well as some of the houses of both clerical and lady missionaries. About a mile outside they have acquired a beautiful and valuable estate of about fifteen acres, plentifully wooded and watered, and with some fine avenues of planes. On this are the large buildings of the Urmi College, the professors' houses, the Dispensary, and the Medical Mission Hospitals for the sick of both sexes.
A very high-class education is given in the Urmi College, and in addition to the general course there are opportunities for both theological and medical education. Last year there were 151 students, of which number eighteen graduated.
The education given is bringing about a result which was not anticipated. The educated Syrian and Armenian young men, far from desiring generally to remain in their own country as pastors and teachers, and finding no opportunities of "getting on" otherwise, have of late been seized with a craze for leaving Persia for America, Russia, or any other country where they may turn their education to profitable account. It is hardly necessary to add that the admirable training and education given in the Fiske Seminary do not produce a like restlessness among its "girl graduates." The girls marry at an early age, make good housewives, and are in the main intelligent and kindly Christians.
Possibly the education given in the Urmi College is too high and too Western for the requirements of the country and the probable future of the students. At all events similar regrets were expressed in Urmi, as I afterwards heard, regarding some of the American Mission Colleges in Asia Minor. The missionaries say that the directly religious results are not so apparent as could be desired, that the young men are not ready to offer themselves in any numbers for evangelistic work, and that the present tendency is to seek secular employment and personal aggrandisement.
Though this secular tendency comes forward strongly at this time, a number of evangelistic workers scattered through Persia, Turkey, and Russia[27] owe their education and religious inspiration to the teachings of the Urmi College. At present a few of the young men have banded themselves together to go forth as teachers and preachers with the object of carrying the Gospel to all, without distinction of nationality. The hopefulness of this movement is that it is of native origin, and that the young men are self-supporting. A capable Syrian physician and a companion are also preaching and healing at their own cost, only accepting help towards the expense of medicines.
The Medical Mission at Urmi, with its well-equipped Dispensary and its two admirable Hospitals, is of the utmost value, as such missions are all the world over.
Dr. Cochrane, from his courtesy and attention to the niceties of Persian etiquette, is extremely acceptable to the Persian authorities, and has been entrusted by them more than once with missions involving the exercise of great tact and ability. He is largely trusted by the Moslems of Urmi and the neighbourhood, and mixes with them socially on friendly and easy terms.
He and some of the younger missionaries were born in Persia, their fathers having been missionaries before them, and after completing their education in America they returned, not only with an intimate knowledge of etiquette and custom, as well as of Syriac and Persian, but with that thorough sympathy with the people whom they are there to help and instruct, which it is difficult to gain in a single generation, and through languages not acquired in childhood. Dr. Cochrane has had many and curious dealings with the Kurds, the dreaded inhabitants of the mountains which overhang the beautiful plain of Urmi, and a Kurd, who appears to be in perpetual "war-paint," is the gatekeeper at the Dispensary. One of the most singular results of the influence gained over these fierce and predatory people by the "Missionary Hakīm" occurred in 1881, when Obeidullah Khan, with 11,000 Kurds, laid siege to Urmi.
Six months previously, at this Khan's request, Dr. Cochrane went up a three days' journey into the mountains, where he remained for ten days, during which time he cured the Khan of severe pneumonia, and made the acquaintance of several of the Kurdish chiefs. Before the siege began Obeidullah Khan sent for Dr. Cochrane, saying that he wished to know his residence and who his people were, so as to see that none of them suffered at the hands of his men. Not only this, but he asked for the names of the Christian villages on the plain, and gave the Hakīm letters with orders that nothing should be touched which belonged to them. The mission families were assembled at the College, and 500 Christians, with their cattle and horses, took refuge in the College grounds, which were close to the Kurdish lines. The siege lasted seven weeks, with great loss of life and many of "the horrors of war," as time increased the fury of both Kurds and Persians. But Obeidullah kept his word, and for the sake of the Hakīm and his healing art, not only was not a hair on the head of any missionary touched, but the mixed multitude within the gates and the herds were likewise spared.
Mrs. Cochrane, the widow of the former medical missionary, superintends the food and the nursing in the hospitals, and I doubt whether the most fanatical Kurd or Persian Moslem could remain indifferent to the charm of her bright and loving presence. The profession of Dr. Cochrane opens to him homes and hearts everywhere. All hold him as a friend and benefactor, and he has opportunities, denied to all others, of expounding the Christian faith among Moslems. A letter from him is a safe-conduct through some parts of the Kurdish mountains, and the mere mention of his name is a passport to the good-will of their fierce inhabitants.
The work of the mission is not confined to the city of Urmi. Among the villages of the plain there are eighty-four schools, taught chiefly in Syriac, seven of which are for girls only. The mission ladies itinerate largely, and are warmly welcomed by Moslem as well as Christian women, and even by those families of Kurds who, since their defeat in 1881, have settled down to peaceful pursuits, some of them even becoming Christians.
In fifty years the American missionaries have gained a very considerable and wide-spread influence, not only by labours which are recognised as disinterested, but by the purity and righteousness of their lives; and the increased friendliness and accessibility of the Moslems of Urmi give hope that the purer teachings of Christianity and the example of the life of our Lord are regarded by them with less of hostility or indifference than formerly.
The history of the mission is best given in the words of Dr. Shedd, one of its oldest members.[28]
The communicants of the "Evangelical Syriac Church," which might be termed, from its organisation and creed, the Presbyterian Syriac Church, numbered 216 in 1857 and 2003 in 1887.
Apart from the results of Christian teaching and example, there can be, I think, no doubt that the residence of righteous foreigners in Urmi for over half a century has had a most beneficial effect on the condition of the Nestorians. At the time when the first American missionaries settled in Urmi the yoke of Islam was hardly bearable. The Christians were oppressed and plundered, their daughters were taken by violence, and they were scarcely allowed to practise the little religion left to them. The Persian Government, sensitive as it is to European opinion, has gradually remedied a state of matters upon which the reports of the missionaries were justly to be dreaded, and at the present time the Christians of Urmi and the adjacent plain have comparatively very little to complain of.
At the same time the Syriac Church was at its lowest ebb, absolutely sunk in ignorance and superstition. It had no exposition of the Bible, and all worship was in the ancient Syriac tongue, then as now "not understanded of the people." It had no books or any ability to establish schools. Bibles were scarce, and a single copy of the Psalms could not be bought for less than 32s. The learned nuns and deaconesses of the early days were without successors. Women were entirely neglected, and it was regarded as improper for the younger among them to be seen at church. In Urmi not a woman could read, and in the whole Nestorian region they were absolutely illiterate, with the exception of the Patriarch's sister and two or three nuns.
The translation of the Bible into modern Syriac, a noble work, now undergoing revision; the College; the Female Seminary; the translation and publication of many luminous books; the circulation of a periodical called Rays of Light, together with fifty years of intercourse with men and women whose chief aim is the religious and intellectual elevation of the people among whom they dwell, have wrought a remarkable change, though that the change is menaced with perils, and is not an absolutely unmixed good, cannot be gainsaid.
It is for the future to decide whether the Reform movement in Umri or elsewhere could survive in any strength the removal of the agency which inaugurated it, and whether a Church without a ritual and with a form of government alien to the genius of the East and the traditions of the fathers, can take root in the affections of an eminently conservative people.
The Mission, founded by the present Archbishop of Canterbury at the request of the Catholicos of the East, Mar Shimun, the Patriarch of the Syrian Church, arrived in Urmi in the autumn of 1885. At the time of my visit it consisted of five mission priests, graduates of Oxford and Cambridge Universities, and an ordained Syrian, four of whom were at the headquarters in Urmi, one in the Kurdish mountains, and one on the Urmi Plain. Four Sisters of Bethany arrived in the spring of 1890 for the purpose of opening a boarding-school for girls and instructing the women.
It is hardly necessary to say that the lines on which the Anglican and American missions proceed are diametrically different, and the modes of working are necessarily in opposition. The one is practically a proselytising agency, and labours to build up a Presbyterian Church in Persia; the other purposes to "bring back an ancient church into the way of truth, and so prepare it for its union with its mother church, the Orthodox Church of the East." The objects of the latter and its ecclesiastical position are stated briefly in the note below.[29]
The actual work to be done by the Mission is thus summed up by its promoters: "The work of the Mission is in the first place to train up a body of literate clergy; secondly, to instruct the youth generally in both religious and secular knowledge; and thirdly, to print the very early liturgies and service-books, to which the Assyrians are much attached, which have never been published in the original, and of which the very primitive character is shown by their freedom from doubtful doctrine. The Mission in no way seeks to Anglicanise the Assyrians on the one hand, nor, on the other, to condone the heresy which separated them from the rest of Christendom or to minimise its importance."