Travels in Central Asia: Being the Account of a Journey from Teheran Across the Turkoman Desert on the Eastern Shore of the Caspian to Khiva, Bokhara, and SamarcandVámbéry, Ármin
History
Travels in Central Asia: Being the Account of a Journey from Teheran Across the Turkoman Desert on the Eastern Shore of the Caspian to Khiva, Bokhara, and Samarcand
Vámbéry, Ármin
Asia, Central -- Description and travel; Vámbéry, Ármin, 1832-1913 -- Travel -- Asia, Central
I was very much surprised to see that Kizil Akhond, whom I had
regarded merely as a 'savant' and not as a rich man, possessed in
different spots tents, wives, and children, the different component
parts of a family, the issue of three marriages. It was not until I
had thus, in different places, had the honour of being introduced to
fresh wives and children, that I began to understand that his little
tour might possibly have other ends in view than those of a simple
juridical circuit. Nor was the difference great between the manner in
which he was received in his own tents and in those of strangers; the
Mollah, as he was styled _par excellence_, was in the tents of the
Turkomans everywhere at home, everywhere master. Even in the
settlements of hostile tribes, he was not only treated with honourable
distinction, but laden with presents: nor was I, who was here playing
the part of his disciple, forgotten in the award of favour, but was
presented with Namdzdjï (mats for kneeling upon when at prayer), made
of felt, a Turkoman over-cloak, and a large felt cap, the ordinary
headdress of these nomad tribes. Setting this upon my head, and
winding around it the scarf to form the light turban, behold me now
for the moment metamorphosed into a Turkoman Mollah!
When I returned to Gömüshtepe I found my fellow-hadjis, who had not
approved of my excursion, very anxious on account of my prolonged
absence. I enquired respecting the health of each of them. I learnt
that Hadji Salih had carried on a brilliant trade with his physic;
that a theft had been committed upon Hadji Kari Meszud in a mosque,
that is, in a {58} tent that served as such, in which he had taken up
his quarters. After a long search in every direction, as no discovery
was made, the Ishan (priest) declared that he would at once utter his
malediction upon the thief, should he not restore the stolen property.
Before twenty-four hours had expired, the conscience-stricken criminal
came forward, bringing with him not only the stolen property, but a
present as atonement. I venture to recommend this practice to the
London detectives, as a substitute for their present system.
[Tartar Raids; Persian Slaves]
Public-domain text, read in full here on John Shaqi.
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