XVIII.

MAIDS.

The bride of Schamyl must have been unlike her countrywomen generally, if she was not handsome. For the Circassian females have long been famed for their beauty, not only being in demand for the supply of the Turkish harems, but having formerly been sought in marriage by the Hungarian kings and the czars of Muscovy, as well as by the Byzantine princes and the pashas of Stamboul. They are described by travellers as of good height having slight and pliant forms like the birch among trees, with complexion either fair or olive, the old Greek cast of features, and eyes and hair generally dark, though some writers in describing them sing also of

The eyes' blue dalliance, And the golden hair.

On their heads the girls wear a bonnet not unlike the Albanian skullcap, of scarlet or some other brilliant color, and trimmed with lace of silver. Beneath this their hair falls down their shoulders in braids which are confined at the end by a silver cord, or are tied like the tresses of the Cossack girls with bright ribbons that nearly sweep the ground. Sometimes also these plaits are gracefully confined in a silken network.

Over the shift is worn a jacket of some gay color and confined in front by silver clasps; or it may be simply a leathern corselet joined together by stitches. In either case the waist is incased as it were in a straight jacket, which being put on at the age of ten or even younger, and worn constantly until the marriage night, restrains the fulness of nature throughout the period of maidenhood. A skirt open in front and confined around the waist by a scarf or girdle, falls sufficiently short of the ankles to show the wide Turkish trowsers which are tied above them.

Closely fitting morocco slippers cover the feet, which being kept as scrupulously clean as those of the Hindoo women, if not like theirs ornamented with rings, are indoors frequently left bare; while out of the house a kind of wooden clogs are worn to avoid the dirt. The slippers are sufficiently coquettish, being made of red or green morocco, and of a size to admit the foot only in part, with small high heels, and dainty, pointed toes slightly turned up.

The hands, which as well as the feet are small, have the finger nails dyed with the juice of the flowers of the balsamina, and are protected in the open air by mittens. The natural colors of the face, however, are generally not heightened by the pencil, although the Circassian fair are partial to the brightest tints in their apparel, being thereto invited by the gorgeous lights of a landscape filled with a multitude of flowers and in which the very rocks and snows burn morning and evening with hues scarcely less brilliant and variegated.

The daughters of families a little elevated above the general social level, go to school in the mosques together with the boys, and are taught like them to speak and write the Turkish. At home all are instructed in the feminine arts of spinning and weaving, as well as in embroidery, the knitting of lace, the making of all articles of dress, and also the plaiting of straw mats and baskets. They often serve the guests of the master of the house, bringing water to wash the feet of the newly arrived, though not like the Mary of the Scriptures anointing them with frankincense and wiping them with the hair of the head. The aged men being like the stranger universally honored in Circassia, receive from the young maidens the most dutiful attentions; and it is always their privilege to sit by the couch of the veterans brought home wounded from the wars. The one are petted throughout their second childhood with frequent presents of sweetmeats and baskets of nuts; and the other feel their pains abated while the hands of the most beautiful of the tribe softly comb the tuft of hair left growing above their brows. But in return, these too are treated by the other sex with corresponding courtesy; for every warrior is a gallant knight, ever ready, going and returning from the foray, to give his escort to the damsel wishing to pass from hamlet to hamlet, and gracefully lifting her upon his crapper whenever by chance he meets her on foot in the valleys.

The Circassian maid is said to have in her veins some of the blood of the Amazons who anciently bore the pharetra, and followed hunting in these mountains. Her style of dress and measured gait, together with her sharing the martial sentiments of the society in which she lives, give her still something of the port of Diana, and make her fit to be the warrior's bride. But at the same time she is not lacking in the feminine graces. Dressed in brocade or in rags, the Circassian girl is represented by travellers as never awkward, and never failing to assume spontaneously the most easy and natural as well as the most dignified attitudes. Her manners have but little of the excessive reserve afterwards adopted when she becomes a wife. But so long as she is in the market for a husband, she allows herself to be seen freely by all men whether wishing or not to become purchasers. She goes abroad unveiled; dances with the other sex; mingles fearlessly though without effrontery amid the groups of men; kisses the hand of the stranger before seating herself on the divan by his side; and, though truly modest and decorous in her deportment, she yields her cheek, almost without a blush, to the lips of the warrior who, returning from the slaughter of the enemy, feels entitled to claim those favors which in less fortunate lands can only be stolen by swains the most dexterous and whose stars aid them.

The Circassian girls are sparingly nourished, says an ancient writer,[A] living mostly on milk, bread of millet, and pastry. Delicate in her food as she is neat in her dress, growing up in the healthy air of the mountains, living in a society of simple tastes and natural habits, always treated with gallant courtesy by a race of men whose hearts are mostly moved by a love of war and of beauty, it is not strange that nature should have preserved through so many generations something of the type of loveliness which adorned the world's age of gold, and which in modern times has made the Caucasian head to be regarded by civilized man as the truest image of his Maker.

[Footnote A: Pallas]



XIX.

WIVES.

While the Circassian damsel, in her modest simplicity, is tolerant of freedoms not altogether consistent with occidental notions of propriety, and is generally ready enough to flee her tribe with a lover who happens to be unable to pay the dowry demanded by a too avaricious father or guardian, on becoming a married woman she takes the veil and retires from the gaze of men almost as effectually as she would do by shutting herself up in a convent. Now when she goes abroad, all her gay colors are covered by the white mantle which envelops her whole figure. Her sanctum, if she lives in a hamlet, is separate from the other buildings, is inclosed by a wooden fence, and concealed by the foliage of trees and shrubbery. No males enter it, excepting those of her own family and the ataliks of her children. Even her husband does not visit her in the daytime, but steals to her couch under cover of the darkness of night like a paramour. When out of the house she scrupulously avoids meeting his eye, and on perceiving him in the same path goes about or stands aside in order to avoid his notice.

Having been bought with a price, she is rather the slave than the companion of her husband, who may have as many wives as he likes, or rather can pay for. She rises on his entrance into her apartments and remains standing until he is seated; and this in fact is a mark of respect paid by woman to all males, except they be serfs, but also to the elders of their own sex. Latterly, however, the introduction of Mahometanism has brought even into these mountains a partial recognition of those rights which in some western countries have recently secured for the wife the blessings of financial as well as social independence. Under the law of the Koran she is nominally free; can hold property in her own right; and on the infringement of her privileges, may have the satisfaction of prosecuting her husband at law and bringing him into court to answer her.

The Circassian woman, however, not having as yet become accustomed to place much reliance on her legal rights, contents herself with the exercise of those means of influence, if not of control, which have been given her by nature. Denied the pleasure of the society of her lord during the day, when at evening he comes to her apartments, fatigued it may be by the exercise of the chase or the exertions of the foray, she smoothes the brows wrinkled by care, dissipates by gentle caresses the pains of overwearied nature, and wins over to the emotions of conjugal love, the soul which all day long has been vexed by angry passions and the rage of war.

As a wife she is faithful; for indeed the jealousy of a Circassian husband is not to be endured. The disgrace of being sent home to her parents and of compelling them to pay back her purchase-money, would pierce her heart like a knife; not to mention other more barbarous punishments with which the haughty warrior instantly avenges any encroachment on his honor.

She is not only dutiful, but diligent in his service. She prepares with her own hands his food; she makes all his clothes, covering them with stitches until they become a raiment of needle-work; and helped by her daughters she even manufactures his shoes and caps, his tent and shaggy cloak, besides embroidering the coverings of his arms and the trappings of his war-horse. To the Circassian woman therefore might be addressed the commands of Telemachus to Penelope:—

Your widowed hours apart, with female toil And various labors of the loom, beguile.

Nor in her poverty does she refuse the severer labors of the garden and the field. Frequently she delves in the earth by the side of her Adam. Sometimes she earns in the sweat of her brows the bread of both, while he combats the invaders of their common country in pass and plain, or practises his athletic games in the peaceful valley, or even sits idle by the house-door, interrupting his listlessness only to burnish a weapon or caress his steed. And in the higher and more barren mountains, if the reports of travellers are to be credited, his better half, as modest and still more industrious than the first mother, may be seen picking the flinty soil during the heats of the day decked out with none of the finery worn on occasions of ceremony, but clad simply in that one garment deemed indispensable in all countries having made the smallest progress in civilization.[A]

[Footnote A: Dubois.]

The headdress of the married woman is not the tiara of the maid, but some kind of plain or ornamental stuff wound round the head in the form of a turban, and with ends falling gracefully down on the shoulders. This completely covers the hair which is worn short, with curls in the neck. Over it on going out is thrown a veil of snow-white muslin which descending mingles its folds with those of the mantle. This latter is often a large square of European woollen of the finest texture that can be afforded by the wearer; and whether fine or coarse has always a picturesque look in the distance; and nearer by is generally worn with a certain degree of womanly coquetry which lends grace to its folds, and to the dullest eyes reveals half-glimpses of the beauty concealed beneath.

Here the fashions of dress, whether for males or females, never change. Garments therefore not being thrown aside or altered with every month's variation of style as in the west, are frequently made of costly materials and adorned with such elegance of needle-work as to render them almost as precious as the sacred poet's vesture of gold wrought about with divers colors. This applies of course to garments of ceremony chiefly. A very fine paraja or mantle of camel or goat's hair, a skirt of brocade, or a scarf ornamented with silver thread will sometimes outlast a generation, and be handed down an heirloom even to grandchildren. The belle who putting on the apparel which possibly a preceding century has fabricated, does not find herself in an antiquated cut nor with stitches placed amiss, loses no time of course in dreaming of new fashions, nor self-respect in being obliged to parade in the old ones. Her only fashionable foible is that of knitting silver lace, she not having as yet been initiated into the mystery of making Chinese boxes and card-racks, dolls' dresses and family portraits in worsted.



XX.

FEMALE SLAVE-TRADE.

Serfdom, to a limited extent, exists in the Caucasus, more particularly in the western part. It is, however, a comparatively mild form of bondage, the only real slaves in the mountains being the captives taken in war who are compelled to do most of the hewing of wood and the drawing of water. The serfs are rarely transferred with the land, and never without their own consent. In return for their services they receive maintenance, clothing, lodging, and some yearly gratuity. Wives are furnished them gratis; and while their sons remain the serfs of the master, the money received for the daughters when sold in marriage is equally divided between him and the father. Their occupations consist in cultivating the soil, taking care of horses and cattle, and waiting in the guest-house; they being under no obligation to serve in war or even give attendance on journeys. Often they farm the land of their masters for half the product. They also have the right of purchasing their freedom at the price of a certain number of oxen; and if ill-treated may flee to another master for protection, who on payment of a moderate compensation to their former owner is entitled to retain them. Socially they are on a footing of almost equality with their lords, wearing the same dress, living in similar houses, partaking of about the same diet, sharing in all games and festivities, and associating on all occasions with freemen as if they were their peers.

The well-known Circassian slave-trade is confined to the sale of females. In the eastern Caucasus girls are rarely bought and sold except in marriage; but in the western they are exported to supply the harems of the Turks, more especially those of Constantinople. At one time this trade was forbidden by Russia, and all of her subjects found engaged in it were sent to Siberia; but in 1845 it was again legalized on condition that the females to be exported into Turkey should take out letters of Russian protection, the object being partly to conciliate the Circassians, and partly to create a class of persons resident in the dominions of the sultan who should depend upon the czar as their protector and lord paramount.

Even when prohibited, however, the traffic was carried on by means of small craft which under protection of Russian papers obtained at Trebizond under pretence of going to Kertsch for grain, braved the dangers of the winter voyage when from the inclemency of the weather the Russian cruisers had been withdrawn from the coast of Circassia, and taking in their precious cargo of souls landed it at Sinope or Samsoun. Thence conducted privately to Trebizond, they were finally conveyed by Turkish and Austrian steamers to Constantinople.

These girls were the daughters of the serfs and poorer class of persons; those of nobles, chiefs, and men of means being rarely if ever sold to the slave-merchant. Sold they however must be even if they remain at home, the Asiatic doctrine prevailing in the Caucasus that the woman should be bought, not given in marriage, and where a dowry in addition to a wife would be the gilding of refined gold and adding sugar to the honey-comb. The married woman is the property of her lord—or was until nominally set free by the introduction of the law of the Koran. The idea of becoming the slave of a master was therefore nearly synonymous in the mind of a maid of low degree with that of becoming the wife of a husband; and to make the journey to Constantinople for the purpose of being bought by a wealthy Turk, was looked forward to by many a one as a settlement in life preferable to remaining at home the wife of a poor peasant. This sentiment was encouraged by the sight, not uncommon in Circassia, of females who after having obtained an education and a competency in Constantinople have returned to reside in their own country. It is also well known to the humblest maiden that the high officers in the Turkish state often take to themselves wives of the daughters of the Caucasus, who, if they do not return to the land of their fathers, at least play, in that of their adoption, a part in society superior to that of the wives of even chiefs and princes in the mountains.

Accordingly, it is not generally looked upon by the Caucasian female born in poverty, as a misfortune to be sold into Turkish captivity. She pleases her fancy, on the contrary, with imagining that she will become the wife of, it may be, the sultan himself, or of a pasha, or of the admiral of the fleet. She will be the light of the harem of a nabob with many tails. She will be dressed in rich silks and velvets, and adorned with gold and jewelry. She will live in the great aoul of Stamboul, in a sakli by the Golden horn, or in the woods that skirt the Sweet Waters. Nor, poor thing, does she know or stop to consider that she may be thrown into those same beautiful waters sewed up alive in a sack. Many a one, no doubt, leaves her home however humble with a sigh of regret; many a one sheds bitter tears of shame when made to stand forth half naked in the marketplace; and many a one even in the gorgeous halls and perfumed chambers of Constantinopolitan princes, tired of the watching of eunuchs and of the bickerings of rivals, would gladly exchange all the luxuries of the harem for the freedom of a hut in her native mountains.

Still it is the testimony of travellers that the great majority of poor females in Circassia are as ready to go to Stamboul as pilgrims to Mecca. When captured by Russian cruisers on the voyage, some of them have been known to cast themselves into the sea or to drive a knife into their hearts rather than submit to become wives to the enemies of their country, the hated Muscovites; but they have no aversion to the Turk. Often they suffer somewhat on the voyage for lack of suitable shelter, food, and clothing; and generally they arrive at Constantinople much better subjects for the Turkish bath than the harem. But they are often placed in seminaries to be educated for the places they are to occupy in the houses of the great; being on their arrival frequently not more than twelve years of age, and always destitute of the few accomplishments considered indispensable in the families of Turks of any distinction. A beautiful young Circassian, when thus prepared for the life of the harem, will sometimes sell for as much as twenty or even thirty or forty thousand piastres, though the ordinary price might not be more than five or ten thousand. But even in Circassia an Englishman has been known to pay for a wife "three hundred and twenty-five pieces of cotton cloth," valued there at upwards of six thousand piastres. Since the repeal of the Russian law forbidding the slave-trade, however, the price of this merchandise has greatly fallen in the market.

There is no evil, however great, without some good; and to the Circassian trade in female slaves is to be traced the superiority, both of physiognomy and of blood, which belongs to the modern Turk above the Tartar of the steppe and of the desert.



XXI.

FORM OF GOVERNMENT.

The society of which Schamyl on reaching the age of manhood became a member in full was a free democracy. In the western Caucasus the various tribes, such as the Kabardians, the Ubigh, and the Adigh, who are the Circassians proper, live under a form of social organization more or less feudal and aristocratic; but in the eastern, among the Lesghians, the Tchetchenians, and the inhabitants of Daghestan, there is for the most part no distinction of classes. Several small tribes in this latter division which are of Tartar origin are indeed governed by khans; but even among them where the form of government is despotic, as well as west of the Terek where it is aristocratic, there prevails such a spirit of personal independence together with such an equality of civil rights and social conditions, that the Circassians in general may best be characterized as associations of free brothers, not unlike the Germans as described by Tacitus.

More especially is this true of the Lesghians of whom is Schamyl. Among them previously to the establishment of his system of government, there was no other chief of the state than he who by general consent led the warriors of the tribe on their expeditions against the enemy. Nor did such office of leader outlast a foray or a campaign. In time of peace all were brothers, free and equal before the law, with only such diversity of social condition as might result from a difference in natural gifts or in the favors of fortune. Whoever had been endowed with most commanding powers, whoever was foremost in valor and the exercise of all manly virtues, was in fact a chieftain though without the formality of an election; he was king though without a title; and between the natural and the divine right to govern there was practically no difference.

The public affairs of the tribe were regulated in general assembly. The freemen came together at their own will to sit in the council ring on the greensward beneath the trees. In these meetings no officer claimed precedence as a right, but all granted it by consent to the elders and those most distinguished for valor and the gift of speech. The counsels of age and experience were heard first. The wise man also, whoever he was, the valiant in arms, the influential from worth of character, all gave their opinion; but most the assembly hung upon the sweet tongue of eloquence. For the orator has ample scope in the free assemblies of the Circassians. When he rises to speak, especially if he be advanced in years, the principal men of the tribe sometimes even come forward and reverently kiss his robe. If possessed of more of the impetuosity of early life, he will perhaps clash into the ring on horseback and harangue the assembly from the saddle. Then if in the midst of his impassioned volubility any Hotspur interrupt the orator, the latter foams with rage and would transgress all bounds of propriety if the lifted hand of some elder did not instantly restore silence.

When the object of the meeting is to agree on an expedition against the enemy, the favorite topic and constant burden of eloquence is the oppression and the cruelty of the Russians. As the speaker dilates upon their burnings and shedding of blood, the aoul laid low by their artillery, the women violated, the youth carried away captive, the tribes gradually driven back into the mountains, his voice rages with indignation or wails in the plaintive tones of unaffected sorrow. His eye flashes beneath the shaggy, contracted brows; the clenched fist is relaxed only to grasp shaska or poniard; the blood rushes and returns from the cheek; and the chest heaves with violently struggling emotions. Mean-while in reply is heard the low, half-stifled sob; the irrepressible tears trickle down the sunburnt cheeks of those who weep for their country, if not their friends; teeth are clenched and brows are knit and sabres are half-drawn; while at intervals is responded amen! amen! and at the conclusion a shout of applause breaks from the universal throat, and rings through the air until the echoing hill-sides give it back to each other in boisterous accord.

New laws are rarely made by this assembly, the tribe being governed very much by custom and ancient usage. Whenever these prove an insufficient rule of action, the Koran, in those parts of the mountains where it has been introduced, is appealed to. Of course, in a state of society so simple and unchanging there is little need of that constant lawmaking and unmaking deemed so indispensable in free and more civilized communities. Whatever rules of conduct have been longest established and found to meet the necessities of many generations, are by these primitive mountaineers held most sacred. To execute laws, therefore, not to make them, is the principal object of what little government exists in the Caucasus. Offenders are tried in the council ring; punishments consist mostly of fines, which if not paid by the guilty individual himself, must be by his family or his tribe; and crimes against persons which are not thus compounded are prosecuted by the injured party and those of his blood even to the third and fourth generations.

Hence arise those numerous feuds which, arraying family against family and tribe against tribe, produce a degree of mutual alienation of which great use has been made by the Russians in their war of subjugation. For the right of revenge is one of the three great principles on which is based the whole system of Circassian usage, the exercise of hospitality and respect for age being the two others. But to limit the sway of this old law of an eye for an eye and a tooth for a tooth under which intestine wars prevailed, as formerly among the clans of Scotland, and suits at law were protracted from generation to generation, as in the chancery of England, fraternities have latterly been established and oaths imposed on the members, whereby the ends of justice have been better secured as well as domestic peace greatly promoted. For an oath taken over even a few amulets is sufficient to secure the fulfilment of an engagement; and when formally administered upon the Koran suspended from two rifle-rests, the warrior, who never trembled before, is, by the simple ceremony, agitated with dread, and having deposited his rifle, his pistol, or his bow, will die but what he will keep his word.

The barbarity of this law of blood has also been always more or less counteracted by the affectionate respect for age, wherever met with, which runs through the code of Circassian manners, as well as by such an universal practice of hospitality as keeps the door of the apartment for guests standing wide open from one end of the year to the other throughout the mountains, and which enables even the foreigner to enter the country unharmed, by placing himself under the protection of any chieftain he may select for his konak or guardian.



XXII.

RELIGIOUS BELIEF.

The religious belief of the countrymen of Schamyl formerly partook of the simplicity of their mode of government. Not a century ago they were almost entirely pagan, performing their religious ceremonies not in temples made with hands, but in groves, in the shadow of whose melancholy boughs dwelt many divinities. They believed also in one Great Spirit whose presence filled immensity, and who was likened to no living thing, nor fashion of a man. To him were subject all inferior powers who presided over the seasons of the year, over various localities, over the lives of the lower animals, and over all the doings and destinies of mankind.

Merissa, for example, was the protector of bees; and at her festivals, celebrated at the season of gathering in the sweets of the hive, all the viands and beverages with which the worshippers regaled themselves, were prepared with honey. Still more powerful was Seozeres, who held in subjection the winds and waters, and who being at the same time the guardian of animals, tempered the air to the shorn flock and brought the springs out of the rocks for the supply of the herd. Tliebse had the care of smiths and all the cunning workmanship of forges, and at his fete libations were poured in honor of him upon the hatchet and the ploughshare. Domestic happiness and good-fellowship among neighbors were presided over by the three sisters denominated fates in the mythology of the Greeks, and who besides interfered on the field of battle to throw their invisible shield over the favorite warrior; who sped the traveller on his way; and to whom the father on bringing his family across a new threshold offered sacrifice and invocation.

Most of the religious festivals were celebrated at either seed-time or harvest. In the first instance, when the grain was scattered over the furrows in the hope that the land would yield its increase, the sower supplicated the friendly interposition of the heavenly powers; in the latter, after having laid up in storehouses the winter's supply of corn and wine, the reaper returned thanks to the celestial givers of all good things, and made merry with his friends in feasts. Nor at this season, when the sight of nature's decay dashes with a certain degree of sadness even the hilarity of the ingathering of crops did the pious mountaineers forget their dead, but uniting with the autumn which spreads over the graves the gorgeous pall of its many-colored leaves, they likewise strewed there whatever wild flowers bloomed in the mountains so late in the year. For they, too, believed in the life beyond the tomb, wherein there should be no fana Muscov to infest the mountains of happiness, and where the warrior, laying aside his rifle and his bow, should hear no more of war beyond the home-march at beat of which he would enter within the gates of paradise.

Various attempts have been made to introduce Christianity among these tribes, though with little success. If asked at what period was made the first one, the Circassian replies with an air of indifference, Allah billeer,—God knows! There is an old tradition that the religion of Jesus was first taught here by St. Matthew, an opinion which may have had its origin in the fact that the form of cross which is called by his name is sometimes found in the mountains. Others attribute the first bringing in of the gospel to the crusaders who, having survived the disasters of their expedition to the holy land, fled hither for refuge. For some of the smaller Osetian tribes still wear on their garments the Maltese cross in red cloth, and paint the figure of the same on their iron bucklers. At any rate the Christian cross is well known at the present day, in many parts of the Caucasus, where it is found in stone erected in solitary places, but oftener of metal suspended from the branches of oak trees. In this situation it is found accompanied by numerous votive offerings, and is an object of sincere though blind adoration. In more recent times the Russians have endeavored to impose their form of religion on those tribes who have come under the yoke of their dominion; and since the middle of the sixteenth century the Tartars, in disputing with the Muscovites for the possession of the Caucasus, have likewise taken more or less pains to introduce the doctrines of the Koran. This endeavor has been followed up by the Turks also, whose missionaries have finally succeeded in converting most of the tribes to at least nominal Mahometanism. Indeed the mountaineer was always strongly inclined to accept the fatalistic dogma so generally prevalent in the East, and now sums up his faith in the saying, "Every thing is kismet, destiny; and a man, whatever his inclinations, must bow to fate. Such is the will of Allah."

Still, the new faith has taken stronger hold of the chiefs and magistrates than of the main body of the people, whose heart remains, in no small degree, pagan. The popular sympathies everywhere cling to the old superstitions and the time-hallowed ceremonies. Some of the small tribes on the Caspian, continue to turn with feelings akin to adoration towards the rising and the setting sun, while on the promontory of Apsheron the white-robed priests still maintain the sacred service of their fires. The people like also to keep the merry feasts kept by their fathers before them. They love their mead and the wine forbidden by the prophet. The venerable oaks beneath which they have been accustomed to worship are still looked upon with awe, and in the murmuring of the boughs of the sacred groves the popular imagination still hears the footfalls of the divinities as did Adam those of God when in the cool of the day he walked in the garden of Eden.



XXIII.

OCCUPATIONS.

The Circassians still entertain the ancient nomadic idea that the soil is common property. Occupancy, however, gives a title for the time being; and individuals consider the land enclosed or improved by them as their own. But it is usage that no person shall claim more land than he can fairly occupy; and at his decease it is either divided equally among his sons, or is enjoyed by them in common. This, nevertheless, does not prevent the chiefs and nobles in certain parts of the country from cultivating considerable tracts by means of serfs and captives, to whom in many instances are supplied the means and appliances of farming on condition of their making return of one half of the products in kind. Nor is the lot of these laborers a hard one; for oftener will they be seen racing, wrestling, pitching quoits, and sleeping under the hedges and wattled fences than bending over the short-tailed plough or hoe.

Agriculture, in its season, is prosecuted with such a degree of diligence, however, as suffices to supply the few simple wants of the mountaineer. The soil of the valleys and river bottoms, which are cleared by setting fire to the long grass and brushwood, generally yields a large increase of every species of grain. Here also cotton, tobacco, indigo, and the vine are indigenous; many of the fruits of the most favored climes of Europe are found wild in the woods, as the peach, the pear, and the cherry; almonds and nuts of various kinds abound; the olive yields its oil; the mulberry feeds the silkworm; the figtree is purple with fruit; the pomegranate ripens its crimson pulp; the palm does not refuse its dates; and, in short, in the vales and slopes which extend from the level of the steppes up to the snow-line of the mountains there is almost every variety of grain and fruit which grows between the tropics and the poles.

But though the soil, watered by innumerable streams and irrigated by the springs of the mountains, is exceedingly productive, the implements of husbandry are all of the rudest. The plough with its short and almost perpendicular handles, its flat and arrow-shaped share, barely scratches the ground; the coarse but sweet grasses are mown with a stubbed scythe; and the wains are heard creaking through the hills on revolving axles, with wheels hewn out of solid pieces of wood, and in every respect as primitive as those used by Priam and his Trojans. Nor less so are the sledges for transporting hay down from the upper mountains; for they consist of a long limb of a tree trimmed on one side, while upon the branches of the other is reared the conical stack which, when the snow has fallen in winter, is easily drawn down into the valleys.

Agricultural operations are performed by aid of oxen, mules, and asses, but not by the horse, this animal being held in too much esteem to be employed in any way except under the saddle. There is an exception to this, however, in the case of threshing grain, which, as in patriarchal times, is done by driving half a dozen horses at full gallop around a little circular paddock used as a threshing-floor. In grinding the corn, too, horses are employed to turn the wheel; though the lighter seeds, such as millet, are generally ground by the women in handmills similar to those mentioned in the Christian Scriptures.

The Circassians are not only tillers of the soil, but also keepers of flocks and herds. Indeed they are no less proud of the sheep and cattle on their thousand hills than were the patriarchs who anciently pitched their tents between the Tigris and the Euphrates, or in the pleasant valleys of the land of promise. Multitudes of black, long-haired goats browse among the rocks; white broad-tailed sheep nibble the plants of the hill-sides; small oxen of the Hungarian dun color graze in the valleys; the larger buffaloes wallow in the marshes; and herds of horses, tame or half wild, roam freely through woods and pastures. The more wealthy herdsmen count their animals by hundreds; and a few even by thousands.

The two principal ornamental arts and mysteries in the Caucasus are those of the armorer and the saddler. Upon the weapons of the warrior and the trappings of his steed are spared neither pains nor expense. Beautiful designs are traced on the sword-blades, which also are unsurpassed for temper; their hilts and those of poniards are mounted with jewels; the stocks of rifles and pistols are inlaid with gold, silver, brass, and mother-of-pearl; while saddles and bridles are wrought with a profusion of nicely set stitches, with precious stones, and metals, besides being set off with toys and various tinsel.

In addition to the smiths employed in the maintenance and repair of arms there are but few artificers. For every family constructs its own house and most of its furniture, which last, excepting the necessary iron pots and wooden platters for cooking and serving meals, consists simply of a few stools, benches, chests, small round tripod tables, mattresses, cushions, coverlets, and mats. In the plaiting of these last the Circassians especially excel, and while they annually receive many stuffs from Turkey and Persia, they send back in return considerable numbers of these articles woven of the flags of the Kuban and the Terek.

The principal foreign trade of the country consists of such imports as salt, gunpowder, cottons, woollens, silks, silver thread, needles, small mirrors, drugs, coffee, Turkish soap, dried figs, raisins, lead, steel, iron, both in bars and manufactured; and of such exports as skins, furs, wax, honey, chestnuts, tallow, woods, grain, and tobacco. This interchange of commodities is effected mostly by the way of the two seas; although strings of camels, piled high with merchandise, the property of Armenians, may occasionally be seen wending their way through the mountains, and going on also to gladden the daughters of the northern steppes with the gay silks, shawls, and carpets of the south.



XXIV.

MANNERS.

The manners of the Circassians are characterized by a remarkable degree of natural politeness. In social intercourse they rarely indulge in unseemly levity, or violate their rules, though simple, of goodbreeding and manly behavior. Even their dances and games are executed with a certain degree of decorous reserve; and on their warlike expeditions their habitual sedateness, and proud sense of self-respect, stand very much in the place of military discipline.

Their mode of salutation is by raising the right hand to the head, and sometimes lifting their caps. It is also a mark of high respect to kiss the hand of a stranger of distinction and place it on the forehead. They strike hands together in token of amity; and females part from each other by a gentle embrace with their right arms, and then a clasping of their right hands. While in addressing each other the men make use of what we call the Christian name, and whatever the difference of rank, treat each other generally with the familiarity of brothers. Still, they never fail to do honor to a chief by half rising from their seat on his entrance into a room, and by standing up erect in case he be of superior age. If, however, while sitting at meat he at any time decline the proffered bowl of mead or wine, it will very likely be offered to any elderly serf who may be standing by, though clothed in rags; nor would any guest at the feast disdain to add to the gift a portion from his own dish of meat or pastry.

This respect for age, taking the place of that for rank, runs through the whole style of Circassian manners. The decision of an aged man settles all minor controversy; when he speaks in the council ring the most loquacious keep silence; if in anger he strike a blow even, it is not returned; wherever he moves the crowd make way for him; in winter his is the warmest corner by the fireside; in summer the young girls spread his mat on the verandah and fan his slumbers; it is an honor to light his chibouque; when he wishes to ride every one is ready to saddle his steed, and a dozen lads run to help him down on his return. "Doubly accursed," says the Circassian proverb, "is the man that draweth down upon himself the malediction of the aged."

In his hospitality the Caucasian vies with the Arab of the desert. A house, or at least an apartment is kept ready by every man of substance for the reception of strangers, its door never being closed by day, and a pile of logs always blazing on the hearth in winter evenings. The guest of distinction on arriving is assisted to alight by his host, who says to him on crossing the threshold, "Henceforth consider my father as thy father and my mother as thy mother." He then with his own hands relieves the stranger of his arms and hangs them on the wall. As sung the ancient Grecian bard—

And now with friendly force his hand he grasped, Then led him in within his palace halls; His coat of mail and glittering helm unclasped, And hung the splendid armor on the walls; For there Ulysses' arms, neglected, dim, Are left, nor more the conqueror's crown will win.

Only after repeated solicitations on the part of the guest, and when all others present have taken their seats, will the host consent to sit down himself; and even then he will crouch down at a respectful distance on the floor. After the repast, served perhaps by the sons of the house, water is brought in by maid-servants, that the guest may wash his hands while they carefully do the same office for his feet. In a corner of the room, or by the side of the hearth in winter, is spread a silken couch, with a luxurious pile of cushions and coverlets brought from Turkey or Persia; while sometimes a member of the family sleeps on guard by the door way.

Departing, the distinguished guest is accompanied out of the aoul by a gallant array of horsemen singing in full chorus their war songs; with perhaps a wandering minstrel to chant the praises of some hero; and it may be an astrologer or soothsayer to predict a happy termination to the journey of the guest they speed on his way. With equal comfort, if with less ceremony, is entertained the humbler traveller, who is entitled to ask shoes for his feet and a coat to his back of any man who has a supply of these necessaries; while a party of warriors on their journey may demand no less freely a kid from the flock or an ox from the herd. For there are three virtues, says a Circassian proverb, either one of which entitles the possessor to celebrity—bravery, eloquence, or hospitality—more literally, a sharp sword, a sweet tongue, or forty tables.

Though females are bought and sold in Circassia, and are deemed rather the helpmates than the companions of man, a chivalrous regard for the sex characterizes this race of warriors; and in no nation perhaps is woman in circumstances of exposure more certain of receiving respectful treatment. The warrior may place his arms around the neck of the maiden and let its steel-clad burden weigh gracefully upon her shoulders, but the familiarity which is modestly allowed as if it were that of a father or a brother does not degenerate into insult. And when the fair girl has once won this violently beating heart, and becomes the warrior's bride, she turns as coy as a western damsel in her teens. After marriage the fading of her early maidenly beauty is concealed as much as possible from the uxorious eye; in her white mantle her form is always graceful; by the evening fireside her presence never ceases to be a natural ornament and charm; and thus is kept up through a period of years, in the absence of confidential social intercourse, at least a certain portion of the illusion of first love.

But the principal characteristic of the manners of the Circassian warrior consists in his graceful, manly air and bearing. A strong sense of personal independence, of superiority even, is expressed in his looks, motions, and attitudes. Conscious of physical energy and bravery of soul, he has ever the self-possessed air of a man who knows no fear. The chivalrous sentiments of war fire his eye, distend his breast, and give erectness to his figure. His tread is as light as that of an Apollo; his repose as stately as that of an Aristides. Indeed it could not be otherwise than that there should be a native grace and dignity in the port of such lovers of liberty and their country as, for example, Mansur Bey, who said, "While the soul is in my mouth this country shall never be given to the Russian; when I die, I can no longer help it." The Circassian chieftain's blunt honesty and simple love of truth, his freedom from sordid selfishness and detestation of unmanly indulgences, give to his manners that stamp of heroism which all men admire in a Sickingen or a Cid. Even his vices, his hatred of an enemy, his contempt for a foreigner, his jealousy of rivals, his implacable love of revenge, have in them a dash of barbaric greatness, and nothing of the petty meanness of the vices of civilization and the times of peace.



XXV.

HIS PREDECESSORS.—MAHOMET-MOLLAH.

It was several years after Schamyl had taken his place in society as a warrior of full age, that his name first appeared in the annals of the Circassian war of independence. This was in connection with the siege of Himri, where he served as murid or disciple under the chieftain Khasi-Mollah.

This leader sprang up about the year 1830, and commenced a war of resistance to Russian encroachment in the eastern Caucasus, which was destined greatly to exceed in importance that which since the treaty of Adrianople had been waged by the Circassians proper in the western. For the latter contest, though a gallant and a successful one, has not down to the present time amounted to more than a guerilla, often interrupted by long intervals of quiet, and never prosecuted with any regularity of plan or permanent union of forces.

In the eastern Caucasus the flame of the war which has now been raging for a quarter of a century, was originally kindled at the torch of religious fanaticism. For Khasi-Mollah was a disciple of one Mahomet-Mollah, who was a cadi in the aoul of Jarach, in the khanate of Kurin, and who was reputed to be the wisest alim or teacher of Mahometan righteousness in the territory of Daghestan. The patriotic heart of this learned doctor had long been burning within him when, in the year 1823, he was induced, through the representations of one of his former pupils, to make a visit to another holy man in Schirwan, Hadis-Ismail by name, who expounded the Sufite doctrine to him more fully, and made a practical application of it to the political condition of his countrymen.

"Of what use," said finally Hadis-Ismail to Mahomet-Mollah, "is our going through the prescribed routine of prayers, our exact performance of ablutions, our adherence to the letter of the Scharyat, while the Sufis daily curse the followers of Omar? Let all true believers no longer contend against each other, but against the infidels. Campaigns to drive back the Muscovite are better than pilgrimages to worship at Kerbelah, and prayers to Allah are an abomination unless followed by a call to arms."

These were the words which Mahomet-Mollah had been waiting for years to hear spoken; and returning to Jarach he openly preached a crusade in behalf of freedom and the true faith. Immediately the report of this calling of all believers to arms against the Giaours spread like wildfire through Daghestan and the country of the Lesghians. Disciples came from afar to hear the new doctrine; and catching a portion of the fanatical zeal of the murschid, who enforced his views by depicting the barbarities then recently committed by the Russians in the neighboring district of Kara-Kaitach, they carried his burning words from aoul to aoul until the fury of the people burst out in a general rising to repel the advance of the invaders.

At this period the greater part of Daghestan, a territory lying on the Caspian, and eastward from the Lesghian highlands, had been brought under the yoke of the Russians. General Jermoloff, then governor-general of the Caucasus, had been very successful in extending the imperial dominion and influence, being himself no less a hero than the Circassian chieftains, possessing a noble form, a soul of bravery, hardy, persevering, and chivalrous. He secured by his gentle treatment the respect of those tribes which submitted to his rule, and by his ruthless severity made a terrible example of those who refused to do so. Going in advance of his arms, his intrigue penetrated into the fastnesses of the mountaineers, and taking advantage of the mutual jealousy of the tribes, fanning the hate of private feuds, widening the breach between the two hostile religious sects, and tempting all the chiefs by the promise of imperial honors, the people by the offer of free trade at the forts and market towns, it succeeded in gradually preparing the way for the advent of Russian intervention and authority with force of arms throughout all the less mountainous portions of Daghestan.

When, then, the active and sagacious governor heard that Mahomet-Mollah was preaching in Jarach a holy war against the Muscovites, and that he had erected in his house an altar before which the murids who came in from all the neighboring parts hourly prayed and said, "Moslem war against the infidel! war against the infidel! death to the Giaour!" he sent a request to Arslan, khan of the Kasi-Kumucks, in whose territory was Jarach, that he should seize upon the person of the mollah. But Arslan, fearing to lay violent hands upon a teacher so venerated by the people, suffered him to escape into the adjacent territory of Avaria. There he lived until the recall of General Jermoloff permitted him to return to his native district; having meanwhile diligently called upon all believers to forget their sectarian differences, upon the members of the different tribes to lay aside their animosities, and upon all lovers of their country to rise in arms and drive back the infidel dogs who had dared invade the sanctity of the mountains.

"The first great law of our prophet," said he to the people, "is a law of freedom. No Moslem shall be a slave, much less shall he acknowledge the rule of the foreigner and the unbeliever. And the second law is like unto the first. The Moslem shall be a soldier of Allah and his prophet, an enemy in arms of all infidels. For whosoever will not leave house, wife, and child, yea all that he hath or hopeth for to draw the sword for his faith, he shall not pass over the bridge El-Sirat into paradise. The Moslem shall keep the scharyat; but all his giving of alms to the poor, all his prayers and ablutions, all his pilgrimages to Mecca are nothing so long as the eye of a Muscovite looks upon them. Yea, your marriages are unlawful and your children bastards while there is a Muscovite in your midst. For who can serve both Allah and the Russian!"



XXVI.

KHASI-MOLLAH.

Among the murids of Mahomet-Mollah the foremost was Khasi-Mahomet, better known as Khasi-Mollah. After having spent much time sitting at the feet of the patriotic and fanatical murschid, he returned to his native aoul of Himri, and began his career as leader of the popular movement against Russia by sending to the neighboring tribes missives full of such reproof and exhortation as he had been in the habit of hearing at Jarach. This he continued to do until it became manifest that the time for decisive action had arrived, when accompanied by a considerable body of disciples, among whom was Schamyl, he sallied forth on an expedition of proselytism, and made his way first to the powerful aoul of Tcherkei, situated lower down on the Koissu, and in the territory of the Tchetchenians.

Assembling the warriors in a council ring, Khasi-Mollah said sharply to them, "Ye men of Tcherkei, ye are too much inclined to evil doing. Ye are guilty of idleness, of lying, of deceit, even as are others. The Christians have their gospel, the Jews their talmud, and we the koran; but in what are we better than others while we keep not the holy scharyat? There is but one path for us to paradise—it is the war path. Death to the Muscovites, and to all who are with them! Hate and war against the red-haired dogs, the unbelievers!"

Thereupon rose up an aged man of Tcherkei and said in reply, "Preach to us the scharyat; and we will obey it. We will cease from hating and robbing, and from all the sins you truly lay to our charge. But the Russians hold our chief men as hostages in Andrejewa; our herds are pastured in valleys subject to them; we are hemmed in on all sides by their strong places; every attempt we make to shake off their yoke only brings down on our heads retribution; and we cannot fight."

"Bide your time," rejoined Khasi-Mollah; "only be ready when I call; the day of your deliverance is at hand."

Then having received from the people a solemn promise that they would observe the scharyat, confirmed by a pouring out upon the ground of all the wine laid by in the aoul, as well as by the breaking of the wine vessels, he continued on his journey. Aoul after aoul was visited. Where persuasion failed, threats of fire and sword were resorted to; and in many instances promises of adherence were guaranteed by hostages sent to Himri. And so by dint of argument, intimidation, and force, the new doctrine of political Sufism was in the course of a few months diffused over the greater part of the Lesghian highlands.

Here and there, however, the more aged ulema[A] rejected the teaching that the taking up of arms against the infidels was the best fulfilment of the law of the scharyat, as for example in Chunsach, the principal aoul of Avaria, where, owing to strong Russian influence, the view prevailed that it was not expedient to run the risk of losing what of liberty was left by vainly attempting to regain that which had been lost. Accordingly Pachu Bik, who here bore rule under the title of Khaness, prayed Khasi-Mollah not to enter the Avarian territory; but he persisting, she called together her warriors to resist him. They, however, fearing at first to face the determined band of murids, she seized a sword and cried out, "Go home, ye men of Chunsach, and gird on your wives the swords ye are unworthy to bear yourselves!" Thereupon the warriors, stung with shame, followed the amazon who immediately put herself at their head and drove back Khasi-Mollah, though supported by a force of eight thousand men.

[Footnote A: Plural of alim.]

This repulse turned the hearts of many of the recently converted away from the new prophet; so that when in the summer of 1830, General Von Rosen, who had taken the command of the army after the brief and inefficient career in the Caucasus of Paskievitch, the successor of Jermoloff, marched on Himri to crush the germ of war which was preparing to unfold itself in this part of the mountains, the chief men of the neighboring aouls hastened in great numbers to give in their adhesion to the supremacy of the Russians. So general in fact was the appearance of submission that Von Rosen, staying his advance, let Himri go unpunished.

"The enemy are smitten by Allah with blindness!" exclaimed Khasi-Mollah as he heard that the Russians were retracing their footsteps without penetrating further into the mountains. "They could not see their advantage. As is written in the book of the prophet, 'With blindness will I smite them!'"

This interpretation of the turning back of Von Rosen, struck the heated imaginations of the mountaineers with such force that they all regarded it as a miraculous interposition of Allah in behalf of the new prophet; and when Khasi-Mollah, taking advantage of this sudden turn of men's minds towards him, defeated a detachment sent under Prince Bekovitsch to disperse a gathering of murids in the woods of Tchunkeskan, his fame increased in the land, and a large number of warriors flocked around his standard.

The next year, therefore, he was enabled to perform the great feat of capturing Tarku, an important place on the Caspian, and of laying siege to the fortress of Burnaja which overlooks it. The reinforcements of the enemy compelled him indeed to retire; but not until after several days of desperate fighting, and when he had literally strewn the streets of Tarku with his dead. Then devastating the unfriendly aouls on the Sulak, beating General Emanuel in a pitched battle, converting by fire and sword the district of Tabasseran which had held with the Russians, blockading the strong town of Derbend until it was relieved by superior numbers, and storming Kisliar on the Terek whence he carried away captives and much treasure, he terminated the conquests of the season by captivating the heart of a daughter of Mahomet-Mollah, whom he took to wife, and then retired into winter quarters in Himri.

Shortly before he had issued the following call, written in Arabic, to the tribes of Daghestan:—

"Hear all ye men of Daghestan! Our next breaking into the territory of the unfriendly tribes will be like the rising red of the morning. Blood will mark our track; fire and desolation will be left behind us; and what words cannot describe shall be executed in deeds. But accept the new doctrine and your lives shall be spared, and your property left in your possession. The song of the nightingale in the spring will be the sign of our coming. So soon as the snow melts on the mountains, and the new year puts on its green, we shall sweep over the hostile aouls, taking by force what is denied to forbearance. We are the terror of the unbelieving, but the strength and refuge of the faithful; and he who follows us shall have peace and eternal life. Amen."

But in Himri was destined to terminate the brief career of glory run by Khasi-Mollah. With the first singing of birds he did indeed go forth, carrying devastation beyond the Russian lines, even from Kisliar to Wladikaukas, from the Caspian to the central Caucasus; but the Russian commander-in-chief, accompanied by General Williaminoff, Prince Dadian, and the valiant Austrian Kluke Von Klugenau, forced the prophet to retire and take refuge behind the triple walls of Himri. Thereupon, during the retreat, the warriors who had been compelled to join his standard contrary to their inclination, gradually fell off; one by one the chieftains deserted him as they saw the superiority of the forces of the enemy; even the principal murid, Hamsad Bey, deceived, it is said, by forged proclamations issued in the name of the prophet, separated himself from a leader whose fortunes were so evidently on the wane; and when October's unfallen leaves were still covering the hills of Himri, the Russian bayonets arrived to add their gleam to the gorgeousness of the autumnal decay of nature.

There was now no escape for the faithful few who still adhered to the cause of Khasi-Mollah, among whom was Schamyl. The artillery under the direction of General Williaminoff soon brought down the towers of loose stones over the devoted heads of the murids in Himri. But they met their fate chanting verses from the Koran. No man had a thought of surrender, though the paths into the mountains were all in the possession of the enemy. From street to street and from house to house fought the men of Himri. Their granite rocks were as red with blood as the leaves of the trees with the glory of the autumn. Khasi-Mollah, though from his priestly character he did not himself bear arms, fell surrounded by the dead bodies of sixty of his disciples. Schamyl also lay at his feet bored through by two balls, and was left there by the enemy for dead. When the Russians found the corpse of Khasi-Mollah, the right hand still pointed to heaven, the left grasped the beard, and over the face was spread the placid expression of a dream instead of the last agony.

Khasi-Mollah was of a short stature, with small eyes, a thin, long beard, and a countenance somewhat marked by smallpox.



XXVII.

HAMSAD BEY.

The manner of Schamyl's escape and recovery from the wounds received at Himri never having been explained by himself, was believed by the mountaineers to have been miraculous. Certain it is he survived to receive the mantle of the heroic Khasi-Mollah, though in descending to him it rested for a short time on the shoulders of Hamsad Bey.

This leader possessed neither the fanatical zeal of his predecessor nor the military genius of the still greater prophet who came after him; but being consecrated by Mahomet-Mollah as the successor of Khasi-Mollah, notwithstanding his separation from the latter previously to the fight at Himri, he was universally acknowledged as the chief of the new party. The first of the two years of his rule was spent by him in making preparations for taking the field, during which time he had the address to gather together a considerable number of Russian deserters whom he formed into a separate corps commanded by their own officers, and in whom, being attached to him by good treatment, he placed such entire confidence that he even made them his bodyguard. This was something new in the annals of Circassian warfare; but it was an innovation of short duration and very questionable utility, inasmuch as such a perfect machine as the Russian soldier could work to little advantage by the side of the Circassian warrior with his impetuous impulses and action independent of the word of command.

The only feat of arms attempted during this year by Hamsad Bey was a successful attack on the aoul of Chergow, in the Mechtulinian district; but the spring following he concentrated his forces, amounting to some twelve thousand men, in the aoul of Gotsatl, in Avaria, eighteen wersts east of Chunsach, for the purpose of striking a blow at Russian ascendency in the neighboring districts of Daghestan. But to do this effectually it was necessary first to put an end to the influence of the enemy in Avaria itself, and to substitute his own spiritual authority as murschid in place of the deference paid there to the hereditary khans.

Accordingly Hamsad Bey marched on Chunsach, where Pachu Bik with her three sons held for the Muscovites. Pitching his tent before this populous aoul, he sent in his herald to the khaness requiring her to adopt the new religion of hatred against the Russians, and to join her forces with his to drive them out of the country. Pachu Bik, who had so heroically taken up arms against Khasi-Mollah, now thought it more prudent to try the fortune of negotiation, and for that purpose sent her two eldest sons, Omar Khan and Abu-Nunzal, to treat with the murschid. But the latter having got the princes in his possession, caused them to be put to death; then followed up his treachery by seizing upon the unresisting aoul; and having decapitated the khaness herself, destroyed all of the reigning race save her youngest son Bulatsch Khan, a lad eleven years of age, who was then not present in Chunsach.

The submission of all Avaria, together with several adjacent districts, followed these acts of barbarous severity on the part of Hamsad Bey; but the avenger of blood followed close behind him. Two brothers, Osman and Hadji-Murad, being foster-brothers of Omar Khan, resolved to satisfy the law which requires in Circassia, as formerly in Judea, that whosoever sheddeth man's blood, by man shall his blood be shed. They were at the time murids of Hamsad Bey, but being urged on by their father, a man venerable in years, and opposed to the reformed party in religion, they were induced to set their allegiance to the law of vengeance before their loyalty to their chief, and accordingly conspired to take him off. Forty of their relations and friends joined the conspiracy, all taking an oath on the Koran to be faithful to each other, and never to rest until they had slain Hamsad Bey. But one among them proved to be a traitor. Going straightway to the murschid he revealed the plot of the two brothers. But the Bey, confiding in the loyalty of disciples who had given him so many proofs of fidelity, would not listen to the tale, and peacefully resumed the sleep from which he had been awakened to hear it.

On the morrow he fell dead in the mosque of Chunsach, pierced by the pistol balls of the two murids. One of them, Osman, instantly received the reward of his treachery in the loss of his life at the hands of the attendants of the prophet; but the other, Hadji-Murad, escaping in the confusion of the moment, brought the crowd outside to his assistance by raising the cry of, "Down with the murids." With sabre and pistol they rushed into the house of Allah, and in a moment all its stones were red with the blood of his children. Only thirty out of the one hundred murids of Hamsad Bey escaped from the mosque with their lives. These flying before the excited multitude sought refuge in the neighboring tower; but this being built of wood was set on fire by the order of Hadji-Murad. Then of the thirty, some precipitated themselves headlong from the top of the tower; others fell fighting; Mahomet-Hadshi-Jaf, the same who had betrayed the conspirators, being sorely wounded was taken captive; only one escaped, as if by miracle—it was Schamyl.



XXVIII.

CIRCASSIAN MODE OF WARFARE.

Such were the leaders under whom Schamyl served his apprenticeship in the art of war. But from his youth up he had also been trained for the great military part he was to play in life by engaging in those raids and forays by means of which the Circassians were wont at that period to harass and keep at bay the enemy. For while from lack of unanimity among the tribes, from want of a hero like Schamyl to lead them, from the superiority of the Russian forces, or from whatever other cause, the mountaineers were engaged in no great, combined movements of self-defence, there was notwithstanding constantly kept up, by most of the tribes of both the eastern and the western Caucasus, the running fire of the guerilla, and the predatory expeditions of a war of the border.

Such expeditions were set on foot either by some chieftain who rode from aoul to aoul calling upon the brave to follow him; or by a summons sent abroad to the warriors of a certain district inviting them to assemble in the council ring at a given time and place for the purpose of agreeing upon an attack upon some fort, or a foray within the lines of the enemy. The spot selected for holding the assembly would be some convenient hill-top or vale shaded by trees. There, with no little rude eloquence, accompanied by the singing the praises of heroes, the subject of the proposed expedition would be considered, and the course to be pursued be determined by a majority of voices. With scarcely the formality of an election, the general preference would select some chieftain to head the incursion, if finally agreed upon. And to set off if the occasion pressed, would hardly require more preparation than the springing into their saddles; for at the bows of these could quickly be hung a sufficiency of provisions for their simple wants, while ammunition and arms are always worn about their person.

The Circassian spares his horse when he can, and generally rides slowly to the scene of contest. Indeed, the route admits of no hurrying; for it often leads along precipices which would turn almost any head but his own; winds a narrow, rugged path over the mountains; picks its way along the rocky bed of the torrent; dives into forests tangled with vines and brambles; and cannot always turn aside even from the bog and the quagmire. But his hardy steed never tires; and up hill or down dale toils patiently, bravely, cheerfully, as if conscious that he was going on to meet the armed men, and smelling afar off the future battle, the thunder of the captains, and the shouting. Sometimes the party travels through the night, each warrior being muffled in a shaggy capote or bourka, which covers not only the rider but the entire back of his steed. Above protrude the barrels of the rifles, while below dangle the horse-tails, making, by their constantly dangling to and fro, the night-march a very promenade of hobgoblins.

But on the longer expeditions the war party halts at night. Some green spot having been selected where there is pasturage and water, the horses are tethered, or allowed to graze under care of persons appointed to watch them. Their saddles furnish a pillow at night, and their cloth a carpet to sit upon. Each person contributes from the leathern bottles and bags at his saddle-bow a portion towards the general mess, which is prepared by a certain number of the party in turn; and while it is being made ready, the others having said their evening prayers and performed their ablutions resign themselves to the soothing influences of the chibouque, if not prohibited, and to the cordial of coffee, if they have any. The supper at the very best will consist of hot millet or barley cakes, and the savory pilaff of minced mutton and millet or rice. A little honey will be sure to be added, and possibly dried fruits. This, however, is on the supposition that there are a few sumpter horses loaded with provisions, as is generally the case when the party is a large one. There may also have been more or less game picked up by the way. A bowl of mead or skhone is generally to be had by the Circassian, let the supper it accompanies be never so scanty; and the sharp appetite which heaven sends to those journeying through the hills in the saddle, will season even a little sour milk and a few cakes of millet and honey, if there be nothing else, with more than the savor of a feast. The chieftain fares no better than his clansmen; all share in the mess alike.

The supper finished, and every man having carefully cleansed his weapons, loaded and primed his guns and pistols, placed his sabre by his saddle-pillow, while his faithful poniard guards the side it never leaves, and finally a short prayer for protection having been offered to Allah, the sentinels also being duly set, the warrior who is to fall in battle on the morrow lies down to sleep as peaceful as that of the babe he has left behind in the aoul, and soft as if the canopy overhead were not the star-spangled curtain of the skies. If the party have tents, as is sometimes the case, they are pitched by cutting down branches of trees for lack of poles, and then covering them with the mats and felts which have been transported in bales on horseback. These simple structures serve sufficiently well to keep out wind and rain; while the boughs of many kinds of trees furnish a couch both elastic and fragrant.

Watch fires, too, are often kept burning through the night; and in cold weather they serve likewise to keep warm those sleeping around them. When the fires are numerous they light up with picturesque effect the grim-faced rocks and the solemn woods. A whole mountain side even may be illuminated by the multitude of flames, making the granite, porphyry, and limestone glow with colors more gorgeous than those borrowed from the light of day. Or the gloom of the deep glen is dissipated and devoured by the lambent tongues of fire, while the rocks over against each other burn with the additional radiance reflected from their faces. Beacon answers to beacon from cliffs and hilltops. Perhaps the enemy's fires far off diffuse a glow through another quarter of the heavens. The reeds of the Kuban and the Terek set on fire by the Russians to destroy the ambuscades of the mountaineers, touch with a dull red tint the low northern horizon; here and there conflagrations raging in the grass-grown steppes show at night where lie the vast and dreary confines of the Muscovite; while perhaps the moon sinking below the Black mountains draws, with a line of silver, the broken outline of their ridges, leaving in the blackness of midnight the vast forests and outcropping rocks below.

When the first faint blush of breaking day suffuses the eastern sky far off above the Caspian, the warrior's eye already open is straining to catch it. His tent is struck; his horse saddled; his arms girded on; and he ready for the march. As the gray dawn deepening to crimson fills the mountains ere the sun be risen with its increasing, all-pervading light, the horsemen descend in small parties from the already purple heights into the mists which hang their thin veils over the depths of the valleys. Their arms reflect the beams of the risen sun, and the red or purple in their caps is heightened by the glow of the mountain tops. Gaily they gallop down the easy declivities, their horses snuffing eagerly the fresh air of the morning, but their ragged banners too wet with the dews of night to flaunt upon the zephyrs that, newly risen, scarcely move their wings. The foremost riders, gaining the open valley screened by an intervening mountain from the plain of the enemy, prance over it, and companies of horse coming in from different directions join the general rendezvous until, all counted, they may amount to two or three hundred, or as many thousand men. For seldom does a Circassian chief lead on a raid into the enemy's country with either less than the former number or more than the latter.

The guides now come in from reconnoitring the posture of affairs on the steppe on the other side of the mountain. In accordance with their advice most probably had the expedition been originally agreed upon; for they had represented the enemy's flocks and herds as left unguarded save by the shepherds, the villages undefended except by the boors, and the posture of things generally to be such as to promise a certain victory with booty and captives. Now they come in, having taken a final survey from some wooded nook on the hill-side of the boundless steppean prospect, as from his cottage on the cliff the fisherman looks out upon the level waste of the ocean. The Terek is reported sufficiently low to be forded; for the stream which in the higher mountains pours down with headlong fury its waters, transparent save where the white and red crystals which form its bed are concealed by the foam, creeps through the steppe a sluggish, muddy current, passable with safety at certain points and certain stages of the water. In the plain beyond stands a Cossack village or stanitza, together with a small fort or krepost surrounded by mud walls, armed with a piece or two of artillery, and garrisoned by a small body of infantry. It is one of the chain of similar Cossack settlements which, called "the line" of the Caucasus, stretches from the mouth of the Kuban to that of the Terek; and as the invaders penetrate further and further into the mountains, they carry this system of Cossack colonies and fort defenses with them, so that the chain forged to bind within its thousand links the liberties of all the tribes is gradually drawn tighter and tighter.

Over against the ford, and at no great distance from it, stands a Cossack guard-post. It is constructed of four poles twenty or more feet in height, which below are fastened in the earth and support on the upper extremity a seat or lookout. To this the Cossack climbs by means of a ladder, and there he sits by day and by night watching the forest of reeds on the river banks, watching the level sweep of the steppe on either side, watching the opposite hills and mountains. Forlorn indeed would be the poor Cossack notwithstanding he has before his eyes the glory of the Circassian hills and the distant snow-summits mingling with the clouds, were it not for the bottle of schnapps by his side, and the stroking of his long moustache. For weeks and months he may watch without seeing a single Circassian. But when he does, he instantly kindles his beacon fire, and descending seizes his lance left leaning against one of the four posts, and springing upon his horse which stands fastened to another, gallops to the stanitza. In all haste the women and children fly to the fort; the soldiers drive in the swine or cattle which feed on the grass around it; the sentinels fire the cannon to give the alarm to the neighboring stanitzas; and every Cossack within sound of the signal-firing, vaulting into the saddle and putting his steed to his mettle, hastens lance in hand to drive back the enemy.

But ere he arrives, though fleet be his steed, very likely the Circassian band, having previously succeeded in reaching the river unobserved, have swept like a tempest over both fort and stanitza. An oath of fidelity which even more than any divinity awes the Circassian mind and rules it, having previously been administered on a pocket edition of the Koran to each warrior by his chief, and each one before sallying from his place of concealment in reeds, woods, or hills, having dismounted to put up with raised hands in silence a brief prayer to Allah, as well as to tighten his saddle-girths, at a given signal all spring forward like the roused lion out of his lair. Giving their horses the rein they have no need of spurs. In a moment they are across the open space which lies between their cover and the fortress, though some may have fallen from the enemy's well-aimed guns and musketry. They are at the gates; they leap the ditch; they climb the wall; they spring down into the enclosure; at the same time raising a war-cry which resembling the shrill, melancholy, and fearfully wild howl of the jackal, fills with unnatural, and even insane consternation the troops who for the first time hear it. It is now quick work, and the struggle fearful. But the agile and light-limbed mountaineers are more than a match for the heavy, slow-wilted Russians; and though in cold blood the former do not take the life of an enemy, now fury-driven they are swift to smite and never spare; while above the clash of sabres and bayonets, above the shouting and the musketry, rises the voice of the Circassian chief who leads on and deals out destruction until the last Muscovite bites the dust.

The stanitza making no resistance, the work of pillage is soon done; whereupon the troop having picked up their dead and wounded, turn their horses' heads again towards the mountains. When the Cossacks come in with their reinforcements it is too late. They are only in time to behold the stanitza in flames, the fort in ruins from the explosion of its magazines, and the victors, their cruppers piled high with goods, and women, just gaining the opposite bank, or crossing the hill-top, on the other side of which lie both safety and freedom.

Sometimes the Circassians dash through between the forts without stopping to attack them, and suffering, perhaps, somewhat from the cross-fire, gain the country beyond the line, where they find more abundant spoils and no resistance. But on their return, they are sure to encounter the Cossacks drawn up at the ford, or some other point convenient for disputing the passage to an enemy encumbered with booty. These Russian hirelings, however, the freemen of the mountains despise, and with superior horses ride them down. Only when the espionage which is maintained among all the tribes on the border—for everywhere there are souls which can be bought for gold—succeeds in procuring for their enemies information of any incursion before it takes place, is the foray rendered unsuccessful and the troop cut off.



XXIX.

RUSSIAN MODE OF WARFARE

The Russian mode of conducting the invasion of the Caucasus has been different at different times. When the Emperor Nicholas, after the treaty of Adrianople in 1829, revived the old war with Circassia in order to compel by force of arms the acknowledgment of those pretended rights of supremacy which by that treaty had been made over to him by Turkey, he supposed that his Cossacks, aided by a small force of infantry, would be sufficient to intimidate the mountaineers and to accomplish his purpose. Earlier in the century, Russia had acquired from Persia the vast provinces of the southern Caucasus, and had afterwards, partly by the consent of the tribes and partly by force, succeeded in keeping open the two great routes to these possessions, the one along the Caspian, and the other over the centre of the chain by the pass of Dariel. It remained therefore to subjugate only that portion of the Caucasus not included in the territories adjacent to these two roads, and lying the larger portion of it south of the Kuban, and the smaller south of the Terek.

Nicholas accordingly sent his proclamations into the mountains saying, "Russia has conquered France, put her sons to death, and made captives of her daughters. England will never give any aid to the Circassians, because she depends on Russia for her daily bread. There are only two powers in the universe—God in heaven, and the emperor on earth! What then do you expect? Even though the arch of heaven were to fall, there are Russians enough to hold it up on the points of their bayonets!" At the same time, while the Cossack colonies which had been planted in line along the northern banks of the Kuban and the Terek were reinforced from the hordes of their brethren on the Black Sea and the Don, the long spears of these united horsemen were strengthened by the bayonets of a few thousand infantry—the vanguard of hundreds of thousands who were to come after them.

But the Circassians heard with incredulous ears the big words of the lieutenants of the czar. They knew not, besides, why he should pretend to rule over them. The Turks had indeed enjoyed the privilege of establishing fortified places of trade on their coasts, and as most of the tribes had been converted from paganism by Mahometan missionaries, they looked upon the sultan as their spiritual head and Allah's vicegerent, but they did not consider their free mountains as in any sense his domain, nor liable by any treaty stipulations to be transferred to another superior, much less to the unbelieving Padischah of the "flax-haired Christian dogs," and their old enemies, the Muscovites. Accordingly, like true and independent men and the sons of sires who without let or hinderance had pastured their flocks in these mountains since the days of the patriarchs, they refused to give up the ancient freedom of their homes, built on the rocks, at the bidding of the minions of the autocrat of the North.

The Cossacks who came galloping across the steppes on small, shaggy horses, and armed with unwieldly lances, the mountaineers looked upon with contempt. They sabred them and rode them down. As for the Russian infantry, they were terror-struck at the sound of the yell with which these centaurs of the mountains dashed into the thickest of their ranks, shooting them down with pistols, striking back their bayonets with their sabres, leaping from their saddles to poniard them, and the next instant gone on a gallop with the wind. The soldier who had been at the retreat from Moscow, and at the crossing of the Borodino, and who was a good and true grenadier, sturdy, brave, obedient to the word of command, felt all his forces desert him before the onset of such reckless riders and accomplished swordsmen. Once across the Kuban or the Terek, he never felt sure of his life, for there was always a Circassian lying in wait for him. When the column was wending its way through the narrow valley wherein nature held her supreme and silent reign, save that the tiny brook ran with gurgling sounds over its rocks and pebbles, or the nightingale made the thickets vocal with its song, or the bees flitting from flower to flower diffused through the air a pleasing murmur, wherein the oak spread its peaceful branches against the sky, the beech leaning over the path shed a grateful shade, and the vine hanging in festoons from elm to maple invited the weary soldier to refresh his lips with their purple clusters, there lay hid in this sweet solitude a hundred men and more armed for battle; and when the invaders no more suspected danger from the peaceful hill-sides than the bird from the snare of the fowler,

Instant, through copse and heath arose Bonnets and spears and bended bows; On right, on left, above, below, Sprung up at once the lurking foe.

Then instead of the singing of the brook, the carol of the nightingale, and the humming of the sweet-mouthed bees, were heard the rifle's sharp crack and the rattling of the musketry; the brook ran red with the blood of the slain; and the Russians, like the Roman legions cut off in the woods of the Germans, were left with none to bury them.

Nor even within the walls of the forts was the Russian soldier entirely safe from his wily adversary. For when silently beneath the moon the sentry is pacing the narrow rounds of the krepost, suspecting no enemy within a dozen leagues, but thinking rather of the hut on Polish plains or shores of Finnish lake fondly called a home, some Adigh or Lesghian who, unable to rest until he has slaked his thirst for vengeance in the blood of an infidel, has stolen down from the mountains and lain hid a day in the reeds of the river bank, creeps at nightfall like a wild beast out of his lair, glides unseen by the guard-post of the Cossack as the latter is taking perhaps a final pull at his bottle of schnapps, and crawling up within sight of the very beard of the sentinel, picks him off.

Accordingly the army of the emperor, instead of making an easy conquest of the Caucasus, was obliged to remain for the most part shut up in the chain of their miserable forts and kreposts. Here, when these fortified places were not boldly assaulted and carried by storm, as often happened, the troops fell a gradual prey to fevers and dysenteries, or to the want of those supplies which the peculation of the officers in charge of them continually either withheld or adulterated. The forts, situated on the coast of the Black Sea, could be relieved only during that half of the year which was suited for navigation; while those on the Kuban and the Terek were dependent on the precarious supplies conveyed overland at such times as the roads were passable. To keep up the spirits of the imprisoned garrisons the men were made to sing by word of command; and the dance was introduced as a military exercise. The Caucasus in fact became a southern Siberia, where the average life of the soldier was but three years.