The season immediately following the harvest when the wheat, the millet, and the corn have been garnered up in the storehouses, and the winter's fodder for the cattle has been stacked in the fields, is especially a time of merry-making. An unusual joy also attends the labors of securing the crops. For the mowers sing their national airs in the meadows, and keep time with the sweep of their scythes. Sometimes at the commencement of the hay-harvest they may be seen going into the fields in parties of fifties; and any company of travellers happening then to be passing by will be good-naturedly attacked with both scythes and shouts, pulled from their horses, and carried off in triumph. For their ransom they will have to give at least a sheep to help out the evening's supper, besides honey enough to make mead for the whole company. And with such a prospect of feasting before them the laborers will return with increased zest to their work, swinging gaily their short scythes worn well-nigh to the backbone, roaming in parties hither and thither through the field, and attacking, amid songs and shoutings, the thickest masses of grass as if so many Russian corps d'armée.
A pleasing rural sight indeed it is, the green valley glowing in the warm sunlight, and its grass coarse, but savory to the cattle, lying in heavy swaths, or piled in stacks. Mixed with this are the juicy chicory-stalks eight or ten feet in height, and tipped with light blue flowers. The sweet clover also, of both the white and red varieties, is scattered more or less among the taller grasses; so that the meadow is as fragrant as a bank of wild flowers, or a parterre in a garden.
With rejoicings somewhat similar is the return of seed-time celebrated, except it is then the time for hopes instead of thanksgivings. And the joy felt at this season when, the time of the singing of birds having come and the voice of the turtle being heard in the land, the grain is committed in faith of increase to the earth, is the greater in consequence of a period of partial abstinence and renunciation of social pleasures, analogous to the Christian lent, having preceded it. For during the month of March the Circassian puts himself on a low diet, refraining especially from the eating of eggs, and will neither hire, lend, borrow, or receive any thing from another, not even a light from a neighbor's house. So general seems to be the prompting of nature in favor of a period of fasting at the commencement of the spring. But the March moon once set there is immediately held a feast, at which what few of the eggs laid by in the course of the month preceding have not already in the course of the day been devoured, are fired at as a mark, and when the skins of the victims slain at the festival become the reward of the conquerors.
There is no great variety in the Circassian festivals, for whatever be the object of them, there is the same roasting of sheep and oxen, the same singing and dancing, the same mark-firing, horse-racing, and athletic games. The private feasts, also, are accompanied with amusements very similar in character, excepting that there is generally a very long succession of dishes, with interchange of presents between hosts and guests, and also with the difference that religious ceremonies are practised only on the more public occasions, the Circassian having, at least before the introduction of Mahometanism, no domestic worship, nor guiding his personal conduct by any religious sentiments separate from his sense of duty in the domestic and social relations, his feeling of honor, and love of country.
XVI.
HIS RELIGIOUS EDUCATION.
The principal part of the early training of Schamyl consisted in daily practising the games and warlike exercises of his countrymen; but there was besides the important teaching received from Dschelal Eddin. The latter had begun when the boy was still of tender age giving him lessons in the Arabic tongue and grammar; and through a period of several years had continued expounding to him, probably in a class with others, the wisdom of the Koran, until he was sufficiently advanced in its knowledge to be appointed to chant it in the messdshed during divine service. Still later he instructed his intelligent pupil in the Mahometan literature and philosophy; no doubt, with acute elucidation of definitions and first principles, with learned comments on the maxims of the Sunnite and Sufite doctors, and with various illustrations of the character of the principal writers in oriental science and fiction, both Arabic and Persian. For the Daghestan teachers of theology, called ulemas or murschids, are not without repute for both subtilty and erudition; and Dschelal Eddin was one of the most learned among them.
Like most of these professors the sage of Himri was one of the sect of the Sufis; and it was their view of the Mahometan system of doctrine which he made it the burden of his lectures to explain and impress upon the mind of his pupil.