But now to accompany the Turkoman into his home and his domestic circle. We must first commence by speaking of the nomad himself, of his dress, and his tent.

The Turkoman is of Tartaric origin; but has only retained the type of his race in cases where circumstances have conspired to prevent any intermixture with the Iranis. This is remarkably the case with the Tekke, the GÖklen, and the Yomuts; for amongst them the pure Tartar physiognomy is only met with in those branches and families which have sent fewer Alaman to Persia, and have consequently introduced amongst themselves fewer black-haired slaves. Still the Turkoman, whether he has departed more or less from the original type, is always remarkable for his bold penetrating glance, which distinguishes him from {315} all the nomads and inhabitants of towns in Central Asia, and for his proud military bearing; for although I have seen many young men of martial demeanour amongst the Kirghis, Karakalpak, and Özbegs, it was only in the Turkoman that I always found an absolute independence, an absence of all constraint. His dress is the same as that worn at Khiva, with some slight modification for man and woman, by the addition of little articles of luxury from Persia. The part of the attire of most importance is the red silk shirt that the ordinances of the Koran forbid, but which is still worn by both sexes; with the Turkoman women it constitutes in reality the whole home attire. My eye had great difficulty in habituating itself to the sight of old matrons and mothers of families, marriageable maidens and young girls, moving about in shifts reaching to the ankle. The covering of the head for the man is a fur cap, lighter and more tasty than the awkward cap of the Özbeg, or the large towering hat of the Persian. They employ also the Tchapan, an over-dress resembling our dressing-gown, which comes from Khiva, but of which they curtail the proportions when they take part in a Tchapao (predatory expedition). The women, when dressing themselves for holidays, are accustomed also to bind a shawl round the waist over their long shift, which hangs down in two slips; high-heeled boots, red or yellow, are also indispensable; but the objects that are most coveted, and that give them most pleasure, are the trinkets, rings for neck, ear, or nose, and Étuis for amulets, and resembling cartouch-boxes, which are often seen hanging down on their left side and on their right: as with us the ribbons which are used in the different orders of knighthood. These accompany every movement of the body with a clear sound, as it were, of bells.{316}

The Turkoman is very fond of such clatter, and attaches articles that produce it either to his wife or his horse; or when the opportunity there fails him, he steals a Persian, and suspends chains upon him. To render the lady's attire complete, a Hungarian dolmany (Hussar jacket) is hung from the shoulders, which is only permitted to be so long as to leave visible the ends of her hair plaited with a ribbon.

The tent of the Turkoman, which is met with in the same form throughout all Central Asia and as far as the remote parts of China, is very neat and in perfect accordance with the life led by the nomad. We annex a representation [See plate] in three forms:--1st, the framework cut in wood; 2nd, the same when covered with pieces of felt; 3rd, its interior. With the exception of the woodwork, all its component parts are the product of the industry of the Turkoman woman, who busies herself also with its construction and the putting together the various parts. She even packs it up upon the camel, and accompanies it in the wanderings of her people, close on foot. The tents of the rich and poor are distinguished by their being got up with a greater or less pomp in the internal arrangements. There are only two sorts:--1. Karaoy (black tent, that is, the tent which has grown brown or black from age);--2. Akoy (white tent, that is, one covered in the interior with felt of snowy whiteness; it is erected for newly-married couples, or for guests to whom they wish to pay particular honour).

TENT IN CENTRAL ASIA.
(A-- Framework. B--Covered with Felt. C--Interior.)

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Altogether the tent as I met with it in Central Asia has left upon my mind a very pleasing impression. Cool in summer and genially warm in winter, what a blessing is its shelter when the wild hurricane rages in all directions around the almost boundless steppes! A stranger is often fearful lest the dread elements should rend into a thousand pieces so frail an abode, but the Turkoman has no such apprehension; he attaches the cords fast and sleeps sweetly, for the howling of the storm sounds in his ear like the song that lulls the infant in its cradle! The customs, usages, and occupations of the Turkomans might furnish matter for an entire volume, so great and so remarkable is the distinction between their manner of life and our own. I must, however, here limit myself to a few traits in their characters, and only touch upon what is indispensable to my narrative. The leading features in the life of a Turkoman are the Alaman (predatory expedition) or the Tchapao (the surprise). The invitation to any enterprise likely to be attended with profit, finds him ever ready to arm himself, and to spring to his saddle. The design itself is always kept a profound secret even from the nearest relative; and as soon as the Serdar (chief elect) has had lavished upon him by some Mollah or other the Fatiha (benediction), every man betakes himself at the commencement of the evening by different ways to a certain place, before indicated as the rendezvous.

The attack is always made either at midnight, when an inhabited settlement, or at sunrise, when a karavan or any hostile troop is its object. This attack of the Turkomans, like that of the Huns and Tartars, is rather to be styled a surprise. They separate themselves {318} into several divisions, and make two, hardly ever three, assaults upon their unsuspecting prey; for, according to a Turkoman proverb, 'Try twice, turn back the third time.' ['Iki deng Ütschde dÖng.'] The party assailed must possess great resolution and firmness to be able to withstand a surprise of this nature; the Persians seldom do so. Very often a Turkoman will not hesitate to attack five or even more Persians, and will succeed in his enterprise. I have been told by the Turkomans, that not unfrequently one of their number will make four or five Persians prisoners. 'Often,' said one of these nomads to me, 'the Persians, struck with a panic, throw away their arms, demand the cords, and bind each other mutually; we have no occasion to dismount, except for the purpose of fastening the last of them.' Not to allude to the defeat of 22,000 Persians by 5,000 Turkomans on a very recent occasion, I can state as an undoubted fact the immense superiority of the sons of the desert over the Iranis. I am inclined to think that it is the terrible historical prestige of the Tartars of the north that robs the boldest Persian of his courage; and yet how dear has a man to pay for his cowardice! He who resists is cut down; the coward who surrenders has his hands bound, and the horseman either takes him up on his saddle (in which case his feet are bound under the horse's belly), or drives him before him: whenever from any cause this is not possible, the wretched man is attached to the tail of the animal, and has for hours and hours--yes, for days and days--to follow the robber to his desert home. Those who are unable to keep up with the horseman generally {319} perish. [Footnote 100] What awaits him in that home the reader already knows. Let me add an anecdote of an occurrence which I myself witnessed. It occurred in GÖmÜshtepe. An Alaman returned richly laden with captives, horses, asses, oxen, and other movable property. They proceeded to the division of the booty, separating it into as many portions as there had been parties to the act of violence. But besides they left in the centre one separate portion; this was done to make all good, as I afterwards remarked. The robbers went up each in his turn to examine his share. One was satisfied; a second also; the third examined the teeth of the Persian woman who had been allotted to him, and observed that his share was too small, whereupon the chief went to the centre heap and placed a young ass by the side of the poor Persian slave; an estimate was made of the aggregate value of the two creatures, and the robber was contented: this course was often repeated; and although my feelings revolted at the inhumanity of the proceeding, I could not refrain from laughing at the droll composition of these different shares of spoil.

[Footnote 100: I once heard a young girl say that her mother had been killed and left in the desert, because unable to follow the Turkomans in their rapid flight.]

The main instrument, the one to which the Turkoman gives the preference over all others in his forays, is, beyond all question, his horse, which is really a wonderful creature, prized by the son of the desert more than his wife, more than his children, more than his own life. It is interesting to mark with what carefulness he brings him up, how he clothes him to resist cold and heat, what magnificence he displays in the {320} accoutrements of his saddle, in which he, perhaps in a wretched dress of rags, makes a strange contrast with the carefully-decorated steed. These fine animals are well worth all the pains bestowed upon them, and the stories recounted of their speed and powers of endurance are far from being exaggerated. By origin the Turkoman horse is Arabian, for even at the present day those of the purest blood are known by the name Bedevi (Bedoueen). The horses of the Tekke stand very high and are very fast, but are far from possessing the bottom or powers of endurance of the smaller horses of the Yomuts.

The profit arising to the nomads by their abominable practice of kidnapping by no means compensates for the perils which it entails, for it is not often that it diminishes the poverty to which the son of the desert is born. And what if he is able to save a few small coins? His mode of living, simple in the extreme, would rarely call for such; and I have known many Turkomans who, in spite of a condition of increased prosperity, have continued to eat dried fish, and have allowed themselves bread but once in the week, just like the very poorest to whom the price of wheat renders bread almost inaccessible.

In his domestic circle, the nomad presents us a picture of the most absolute indolence. In his eyes it is the greatest shame for a man to apply his hand to any domestic occupation. He has nothing to do but to tend his horse; that duty once over, he hurries to his neighbour, or joins one of the group that squat on the ground before the tents, discussing topics connected with politics, recent raids, or horseflesh. In the meantime the inevitable Tchilim, a sort of Persian pipe, in which the tobacco is not moistened, passes from hand to hand.{321}

It is only during evening hours, particularly in the winter time, that they love to listen to fairy tales and stories; it is regarded as an enjoyment of a still higher and more elevated nature, when a Bakhshi (troubadour) comes forward, and to the accompaniment of his DÜtara (a two-stringed instrument) sings a few songs of KÖroglu, Aman Mollah, or the national poet, Makhdumkuli, whom they half deify. The latter, regarded as a sort of saint, was a Turkoman of the GÖklen tribe; he died about eighty years ago. Makhdumkuli died, as I heard from Kizil Akhond, during the civil wars between the Yomuts and the GÖklens--his generous spirit could not endure to contemplate the spectacle of brother struggling in murderous combat with brother, whose wives and children were reciprocally captured and sold to slavery.

In his biography, clouded with fable, I found him represented as a wondrous man, who, without going to Bokhara or Khiva, was divinely inspired in all books and all sciences. Once being on horseback, he was surprised by an overpowering sleep; he saw himself, in fancy, transported to Mecca into a circle where the Prophet and the first Khalifs were assembled. With a thrill of reverence and awe he looked round and perceived that Omar, the patron of the Turkomans, was beckoning to him. He approached the latter, who blessed him and struck him a slight blow on the forehead, whereupon he awoke. From that instant the sweetest poesy began to flow from his lips, and his books will long occupy with the Turkomans the first place after the Koran. In other respects the collection {322} of poems by Makhdumkuli is of particular interest: first, as furnishing us with a pure specimen of the Turkoman dialect; secondly, because the method, particularly of that part which relates to precepts as to horse-breeding, arms, and the Alaman, is such as we rarely find in the literature of the Oriental nations.

How charming to me, too, those scenes, which can never pass from my memory, when on festal occasions, or during the evening entertainments, some Bakhshi used to recite the verses of Makhdumkuli! When I was in Etrek, one of these troubadours had his tent close to our own; and as he paid us a visit of an evening, bringing his instrument with him, there flocked around him the young men of the vicinity, whom he was constrained to treat with some of his heroic lays. His singing consisted of certain forced guttural sounds, which we might rather take for a rattle than a song, and which he accompanied at first with gentle touches of the strings, but afterwards, as he became more excited, with wilder strokes upon the instrument. The hotter the battle, the fiercer grew the ardour of the singer and the enthusiasm of his youthful listeners; and really the scene assumed the appearance of a romance, when the young nomads, uttering deep groans, hurled their caps to the ground, and dashed their hands in a passion through the curls of their hair, just as if they were furious to combat with themselves.

And yet this ought not to surprise us. The education of the young Turkoman is in every respect calculated to bring him to this tone of mind. Only one in a thousand can read and write: horses, arms, battles, and robberies, are the subjects that exercise, in youth, the imaginations of all. I once heard even the honest {323} Khandjan, who intended to read a lesson to his son, recount that a certain young Turkoman had already kidnapped two Persians, and 'of him' (pointing to his son) 'he feared he should never be able to make a man.'

TARTAR HORSE RACE--PURSUIT OF A BRIDE.

Some customs and usages of the Turkomans are very remarkable, as we have but faint traces of them amongst the other nomads of Central Asia. But there is also the marriage ceremonial where the young maiden, attired in bridal costume, mounts a high-bred courser, taking on her lap the carcase of a lamb or goat, and setting off at full gallop, is followed by the bridegroom and other young men of the party, also on horseback; but she is always to strive, by adroit turns, &c., to avoid her pursuers, that no one of them approach near enough to snatch from her the burden on her lap. This game, called KÖkbÜri (green wolf), is in use amongst all the nomads of Central Asia.

To mention another singular usage, sometimes two, sometimes four days after the nuptials, the newly-married couple are separated, and the permanent union does not begin until after the expiration of an entire year.

Another singular custom has reference to the mourning for the decease of a beloved member of the family. It is the practice, in the tent of the departed one, each day for a whole year, without exception, at the same hour that he drew his last breath, for female mourners to chant the customary dirges, in which the members of the family present are expected to join. In doing so, the latter proceed with their ordinary daily employments and occupations; {324} and it is quite ridiculous to see how the Turkoman polishes his arms and smokes his pipe, or devours his meal, to the accompaniment of these frightful yells of sorrow. A similar thing occurs with the women, who, seated in the smaller circumference of the tent itself, are wont to join in the chant, to cry and weep in the most plaintive manner, whilst they are at the same time cleaning wool, spinning, or performing some other duty of household industry. The friends and acquaintances of the deceased are also expected to pay a visit of lamentation, and that even when the first intelligence of the misfortune does not reach them until after months have elapsed. The visitor seats himself before the tent, often at night, and, by a thrilling yell of fifteen minutes' duration, gives notice that he has thus performed his last duty towards the defunct. When a chief of distinction, one who has really well earned the title of Bator (valiant), perishes, it is the practice to throw up over his grave a Joszka [Footnote 101] (large mound); to this every good Turkoman is bound to contribute at least seven shovelfuls of earth, so that these elevations often have a circumference of sixty feet, and a height of from twenty to thirty feet. In the great plains these mounds are very conspicuous objects; the Turkoman knows them all, and calls them by their names,--that is to say, by the names of those that rest below.

[Footnote 101: This custom existed amongst the ancient Huns, and is in use in Hungary even at the present day. In Kashau (Upper Hungary) a mound was raised a few years ago, at the suggestion of Count Edward Karolyi, in memory of the highly-respected Count St. SzÉchenyi.]

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Let me conclude this short account of the Turkomans with a still briefer review of their history, in which I shall confine myself to what, in these particulars, I have heard regarded as traditions still commanding credit amongst them. 'We all spring,' said to me my learned friend Kizil Akhond, 'from Manghischlak. Our ancestors were SzÖn Khan and Eszen Ili. Yomut and Tekke were the sons of the first, Tchaudor and GÖklen of the second. Manghischlak was in the most ancient times called Ming Kischlak (a thousand winter quarters), and is the original home, not only of those of our race who have separated and migrated to Persia, but of the Ersari, Salor, and the rest of the tribes. Our saints of the olden times, as Ireg Ata [Footnote 102] and Sari-er, repose within the confines of Manghischlak; and especially fortunate is he who has been able to visit their tombs.' Khandjan told me that, so late as one hundred and fifty years ago, the Turkomans had very rarely any other dresses than those which they prepared of sheepskins, or the hides of horse or wild ass; that nowadays this was all changed, and the only thing that remains to remind us of the old national costume is the fur cap.

[Footnote 102: Ireg Ata means 'the great father' in Hungarian; Oreg Atya, 'old father.']

The animosities prevailing amongst the different tribes often lead to the reciprocal insulting reproach of 'descendants of slaves.' The time when they left their common country cannot be fixed with exactitude. Ersari, Sarik, and Salor were already, at the time of the Arabian occupation, in the eastern part of the desert, on this side of the Oxus. Tekke, GÖklen, and Yomut took possession of their present country at a {326} later period, perhaps in the time of Djinghis Khan and Timour. The change of abode of these last-mentioned tribes took place only by partial emigrations, and, indeed, cannot even at the present day be said to be more than half complete, for many Yomuts and GÖklens still loiter about their ancient seat with singular predilection. During the middle ages, the Turkoman horsemen were for the most part to be met with in the service of the Khans of Khiva and Bokhara; often, also, under the banners of Persia. The renown of their bravery, and particularly of their furious charges, spread far and wide; and certain of their leaders, like Kara Yuszuf, who took part with the tribe Salor in the campaigns of Timour, acquired historical celebrity. The Turkomans contributed much to the Turkecising of North Persia, at the epoch when the family of the Atabegs ruled in Iran; and beyond all dispute it is they who contributed the largest contingent to the Turkish population on the other side of the Caucasus, to Azerbaydjan, Mazendran, and Shiraz. [Footnote 103]

[Footnote 103: There are even now four or five of the smaller Turkish tribes living a nomadic life in the district around Shiraz. Their Ilkhani (chieftain), with whom I became acquainted in Shiraz in 1862, told me that he can raise from them 30,000 horsemen, and some, as the Kashkai and the Allahverdi, had been transplanted hither by Djinghis Khan. In Europe this fact has not been appreciated; and even Burnes, in other respects well informed, thinks he has found, in a place of like name in the vicinity of Samarcand, the Turki shirazi mentioned by Hafiz in his songs.]{327}

It is remarkable that in spite of the bitter hostility reigning between the Turkomans and their Shiite brethren in Persia, the former still always especially name Azerbaydjan as the seat of a higher civilisation; and whenever the Bakhshi is asked to sing something more than usually beautiful and original, Azerbaydjanian songs are always called for: nay, even the captive Irani, if of Turkish origin, may always expect more merciful treatment, for the Turkoman says, 'He is our brother, this unbeliever.' [Footnote 104]

[Footnote 104: 'Kardashi miz dir ol Kafir.']

The last risings of the Turkomans in mass occurred under Nadir Shah and Aga Mehemed Khan. Nadir, helped by these tribes and by the Afghans, at the commencement of the last century, shook Asia out of her slumber; and the second conqueror above mentioned availed himself of the sword of the Turkomans to found his dynasty. Nomads are well aware of the fact, and make the ingratitude of the Kadjar a subject of frequent complaint, who, since the time of Feth Ali Shah, have, they say, entirely forgotten them, and even withdrawn the lawful pensions of several of their chiefs.

To form an idea of the political importance of the nomads, we need only cast a glance at the map of Central Asia. We there see at once that they have become, from their position, the guardians of the southern frontiers of the entire Asiatic Highlands of Turkestan, as they name it themselves. The Turkoman is, without any possibility of contradiction, next to the Kiptchak, the most warlike and savage race of Central Asia: in his rear, in the cities of Khiva, Bokhara, and Khokand, we find the seat of cowardice and effeminacy; and had he not constituted himself as it were into a barrier of iron, things would never have remained, in the three countries just mentioned, in the condition in which they were after the time of Kuteibe and Ebu Muszlim, [Footnote 105] and in which they still continue.

[Footnote 105: The former conquered Turkestan in the time of Khalif Omar; the latter, having first been Governor of Merv, fought for a long time the battle of independence, in conjunction with the Turkomans and Kharesmians against his master, the sovereign of Bagdad.]{328}

Civilisation, some may think, has a predilection for the way that leads from the south to the north; but how can any spark penetrate to Central Asia, as long as the Turkomans menace every traveller and every karavan with a thousand perils?

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