Beyond the Caspian's iron gates. --Moore.

[ Departure from Teheran in North-easterly Direction]

On the morning of the 28th March, 1863, at an early hour, I proceeded to our appointed rendezvous, the karavanserai. Those of my friends whose means permitted them to hire a mule or an ass as far as the Persian frontiers were ready booted and spurred for their journey; those who had to toil forwards on foot had on already their jaruk (a covering for the feet appropriate for infantry), and seemed, with their date-wood staves in their hands, to await with great impatience the signal for departure. To my great amazement, I saw that the wretched clothing which they wore at Teheran was really their city, that is, their best holiday costume. This they did not use on ordinary occasions; every one had now substituted his real travelling dress, consisting of a thousand rags fastened round the loins by a cord. Yesterday I regarded myself in my clothing as a beggar; to-day, in the midst of them, I was a king in his royal robes. At last Hadji Bilal raised his hand for the parting benediction; {21} and hardly had every one seized his beard to say 'Amen,' when the pedestrians rushed out of the gate, hastening with rapid strides to get the start of us who were mounted. Our march was directed towards the north-east from Teheran to Sari, which we were to reach in eight stations. We turned therefore towards Djadjerud and Firuzkuh, leaving Taushantepe, the little hunting-seat of the king, on our left; and were, in an hour, at the entrance of the mountainous pass where one loses sight of the plain and city of Teheran. By an irresistible impulse I turned round. The sun was already, to use an Oriental expression, a lance high; and its beams illuminated, not Teheran alone, but the distant gilded dome of Shah Abdul Azim. At this season of the year, Nature in Teheran already assumes all her green luxuriance; and I must confess that the city, which the year before had made so disagreeable an impression upon me, appeared to me now dazzlingly beautiful. This glance of mine was an adieu to the last outpost of European civilisation. I had now to confront the extremes of savageness and barbarism. I felt deeply moved; and that my companions might not remark my emotion, I turned my horse aside into the mountainous defile.

In the meantime my companions were beginning to recite aloud passages from the Koran, and to chant telkins (hymns), as is seemly for genuine pilgrims to do. They excused me from taking part in these, as they knew that the Roumis (Osmanli) were not so strictly and religiously educated as the people in Turkestan; and they besides hoped that I should receive the necessary inspiration by contact with their society. I followed them at a slow pace, and will {22} now endeavour to give a description of them, for the double motive that we are to travel so long together and that they are in reality the most honest people I shall ever meet with in those parts. There were, then,

[The Component Members of Karavan described]

1. Hadji Bilal, from Aksu (Chinese Tartary), and Court Iman of the Chinese Musselman Governor of the same province: with him were his adopted sons,

2. Hadji Isa, a lad in his sixteenth year; and

3. Hadji Abdul Kader, before mentioned, in the company, and so to say under the protection, of Hadji Bilal. There were besides,

4. Hadji Yusuf, a rich Chinese Tartar peasant; with his nephew,

5. Hadji Ali, a lad in his tenth year, with little, diminutive, Kirghish eyes. The last two had eighty ducats for their travelling expenses, and, therefore, were styled rich; still this was kept a secret: they hired a horse for joint use, and when one was riding the other walked.

6. Hadji Amed, a poor Mollah, who performed his pilgrimage leaning upon his beggar's staff. Similar in character and position was

7. Hadji Hasan, whose father had died on the journey, and who was returning home an orphan;

8. Hadji Yakoub, a mendicant by profession, a profession inherited by him from his father;

9. Hadji Kurban (senior), a peasant by birth, who as a knife-grinder had traversed the whole of Asia, had been as far as Constantinople and Mecca, had visited upon occasions Thibet and Calcutta, and twice the Kirghish Steppes, to Orenburg and Taganrok;

10. Hadji Kurban, who also had lost his father and brother on the journey;{23}

11. Hadji Said; and

12. Hadji Abdur Rahman, an infirm lad of the age of fourteen years, whose feet were badly frozen in the snow of Hamadan, and who suffered fearfully the whole way to Samarcand.

The above-named pilgrims were from Khokand, Yarkend, and Aksu, two adjacent districts; consequently they were Chinese Tartars, belonging to the suite of Hadji Bilal, who was besides upon friendly terms with

13. Hadji Sheikh Sultan Mahmoud from Kashgar, a young enthusiastic Tartar, belonging to the family of a renowned saint, Hazreti Afak, whose tomb is in Kashgar. The father of my friend Sheikh Sultan Mahmoud was a poet; Mecca was in imagination his child: after the sufferings of long years he reached the holy city, where he died. His son had consequently a double object in his pilgrimage: he proceeded as pilgrim alike to the tombs of his prophet and his father. With him were

14. Hadji Husein, his relative; and

15. Hadji Ahmed, formerly a Chinese soldier belonging to the regiment Shiiva that bears muskets and consists of Musselmans.

From the Khanat Khokand were

16. Hadji Salih Khalifed, candidate for the Ishan, which signifies the title of Sheikh, consequently belonging to a semi-religious order; an excellent man of whom we shall have often occasion to speak. He was attended by his son,

17. Hadji Abdul Baki, and his brother

18. Hadji Abdul Kader the Medjzub, which means, 'impelled by the love of God,' and who, whenever he has shouted two thousand times 'Allah,' foams at the mouth and falls into a state of ecstatic blessedness (Europeans name this state epilepsy).{24}

19. Hadji Kari Messud (Kari has the same signification in Turkey as Hafiz, one who knows the whole Koran by heart). He was with his son,

20. Hadji Gayaseddin;

21. Hadji Mirza Ali; and

22.Hadji Ahrarkuli; the bags of the two last-named pilgrims still contained some of their travelling provision in money, and they had a beast hired between them.

23. Hadji Nur Mohammed, a merchant who had been twice to Mecca; but not on his own account, only as representing another.

[Ill-feeling of Shiites towards the Sunnite Hadjis]

We advanced up the slopes of the chain of the Elburs mountains, which rose higher and higher. The depression of spirits in which I was, was remarked by my friends, who did all in their power to comfort me. It was, however, particularly Hadji Salih who encouraged me with the assurance that 'they would all feel for me the love of brothers, and the hope that, by the aid of God, we should soon be at liberty beyond the limits of the Shiite heretics, and be able to live comfortably in lands subject to the Sunnite Turkomans, who are followers of the same faith.' A pleasant prospect certainly, thought I; and I rode more quickly on in order to mix with the poor travellers who were preceding us on foot. Half an hour later I came up with them. I noticed how cheerfully they wended their way; men who had journeyed on foot from the remotest Turkestan to Mecca, and back again on foot. Whilst many were singing merry songs, which had great resemblance to those of Hungary, others were recounting the adventures they had gone through in the course of their wanderings; a conversation which occasioned {25} me great pleasure, as it served to make me acquainted with the modes of thought of those distant tribes, so that at the very moment of my departure from Teheran I found myself, so to say, in the midst of Central Asiatic life.

During the daytime it was tolerably warm, but it froze hard in the early morning hours, particularly in the mountainous districts. I could not support the cold in my thin clothing on horseback, so I was forced to dismount to warm myself. I handed my horse over to one of the pedestrian pilgrims. He gave me his stick in exchange, and so I accompanied them a long way on foot, hearing the most animated descriptions of their homes; and when their enthusiasm had been sufficiently stimulated by reminiscences of the gardens of Mergolan, Namengan, and Khokand, they all began with one accord to sing a telkin (hymn), in which I myself took part by screaming out as loud as I was able, 'Allah, ya Allah!'

Every such approximation to their sentiments and actions on my part was recounted by the young travellers to the older pilgrims, to the great delight of the latter, who never ceased repeating 'Hadji Reshid (my name amongst my companions) is a genuine Dervish; one can make anything out of him.'

[Mazendran]

After a rather long day's march, on the fourth day we reached Firuzkuh, which hes rather high, and is approached by a very bad road. The city is at the foot of a mountain, which is crowned by an ancient fortification, now in ruins; a city of some importance from the fact that there the province Arak Adjemi ends, and Mazendran begins. The next morning our way passed in quite a northerly direction, and we had scarcely proceeded three or four hours when we {26} reached the mouth of the great defile, properly called Mazendran, which extends as far as the shores of the Caspian. Scarcely does the traveller move a few steps forwards from the karavanserai on the top of the mountain, when the bare dry district changes, as by enchantment, into a country of extraordinary richness and luxuriance. One forgets that one is in Persia, on seeing around everywhere the splendour of those primaeval forests and that magnificent green. But why linger over Mazendran and all its beauties, rendered so familiar to us by the masterly sketches of Frazer, Conolly, and Burnes?

On our passage Mazendran was in its gala attire of spring. Its witchery made the last spark of trouble disappear from my thoughts. I reflected no more on the perils of my undertaking, but allowed imagination to dwell only upon sweet dreams of the regions through which lay my onward path, visions of the various races of men, customs, and usages which I was now to see. I must expect to behold, it is true, scenes a perfect contrast to these; I must anticipate immense and fearful deserts--plains whose limits are not distinguishable to the human eye, and where I should have for days long to suffer from want of water. The enjoyment of that spot was doubly agreeable, as I was so soon to bid adieu to all sylvan scenes.

Mazendran had its charms even for my companions. Their feelings found expression in regrets that this lovely Djennet (paradise) should have become the possession of the heretical Shiites. 'How singular,' said Hadji Bilal, 'that all the beautiful spots in nature should have fallen into the hands of the unbelievers! The Prophet had reason to say, "This world is the prison of the believers, and the paradise of the unbelievers.'" [Footnote 6]

[Footnote 6: 'Ed dÜnya sidjn Ül mumenin, ve djennet Ül kafirin.']{27}

In proof, he cited Hindoostan, where the 'Inghiliz' reign, the beauties of Russia which he had seen, and Frenghistan, that had been described to him as an earthly paradise. Hadji Sultan sought to console the company by a reference to the mountainous districts that lie between Oosh (boundaries of Khokand) and Kashgar. He represented that place to me as far more lovely than Mazendran, but I can hardly believe it.

[Zirab; Heften; Tigers and Jackals]

At the station Zirab we came to the northern extremity of the mountainous pass of Mazendran. Here the immense woods begin, which mark the limits of the shore of the Caspian Sea. We pass along a causeway made by Shah Abbas, but which is fast decaying. Our night quarters--we reached them betimes--was Heften, in the middle of a beautiful forest of boxwood. Our young people started off in quest of a good spring of water for our tea; but all at once we heard a fearful cry of distress. They came flying back, and recounted to us that they had seen animals at the source, which sprang away with long bounds when they approached them. At first I thought they must be lions, and I seized a rusty sword, and found, in the direction they had described, but at a good distance off, two splendid tigers, whose beautifully-striped forms made themselves visible occasionally from the thickets. In this forest the peasants told me that there were numbers of wild beasts, but they very rarely attacked human beings. At all events, we were not molested by the jackals, who even dread a stick, but which are here so numerous that we cannot drive them away. There are jackals throughout {28} all Persia; they are not uncommon even in Teheran, where their howling is heard in the evenings. But still, they did not there approach men, as they did here. They disturbed me the whole night long. I was obliged, in self-defence, to use both hands and feet to prevent their making off with bread-sack or a shoe.

[Sari]

The next day we had to reach Sari, the capital of Mazendran. Not far from the wayside lies Sheikh Tabersi, a place long defended by the Babis (religious enthusiasts who denied Mohammed and preached socialism). They made themselves the terror of the neighbourhood. Here also are beautiful gardens, producing in exuberance crops of oranges and lemons. Their fruit, tinted with yellow and red, presented an enchanting contrast with the green of the trees. Sari itself has no beauty to recommend it, but is said to carry on an important trade. As we traversed the bazaar of this last Persian city, we received also the last flood of every possible imprecation and abuse; nor did I leave their insolence without rebuke, although I judged it better not to repeat my threatening movements of stick or sword in the centre of a bazaar and amid hundreds of Shiites.

[Karatepe]

We only remained in Sari long enough to find horses to hire for a day's journey to the sea-shore. The road passes through many marshes and morasses. It is impossible to perform the journey here on foot. From this point there are many ways by which we can reach the shore of the Caspian, e. g. by Ferahabad (Parabad, as it is called by the Turkomans), Gez, and Karatepe. We preferred, however, the last route, because it would lead us to a Sunnite colony, where we were certain of a hospitable reception, having already had opportunities of becoming acquainted with many of these colonists at Sari, and having found them good people.{29}

After a rest of two days in Sari we started for Karatepe. It was not until evening, after a laborious journey of nine hours, that we arrived. Here it is that the Turkomans first become objects of terror. Piratical hordes of them hide their vessels along the coast, whence extending their expeditions to a distance of a few leagues into the interior, they often return to the shore, dragging a Persian or so in bonds.

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