Captain Burnaby found the Turkish women’s faces ‘sadly wanting in expression;’ at least those he had an opportunity of seeing, for the women all go veiled. Still their veils are of very thin muslin, and man’s curiosity is penetrating. But this noticeable lack of expression is not to be wondered at, when we hear that they are wholly uncultivated in mind—only one in a thousand among them can read or write. They amuse themselves in gossip and eating.
The Ride was not at all times agreeable. It was not pleasant, for instance, having to cross wooden bridges without parapets, and to see the river below through holes in the wooden planks beneath the horse’s feet; or to wade up to the horse’s girths through lanes of water. But such is the fortune of travelling in the unknown.
At the village of Nahilan the caimacan or governor was hospitable, and soon the whole population was in attendance to see and talk with the traveller. He was given the seat of honour on a rug near the fire. The caimacan in a fur-lined dressing-gown came next, the rest of the party in order not according to rank, but according to their possessions—the man who owned one hundred cows being seated next the governor. Conversation at first did not get on any better there than at home. But some one made a plunge, and the state of the roads was discussed. This opened the way to politics and the prospect of English help, about which the Turks were eager and anxious to learn. The war was the one topic of interest among them, as well it might be. The scenery in the neighbourhood was lovely, and Captain Burnaby wished that he had been born a painter, to have caught the impression of the beauty around him, and have fixed it for ever on canvas. He has painted at least one little sketch successfully in words: ‘A succession of hills, each one loftier than its fellow, broke upon us as we climbed the steep (leading towards Angora). They were of all forms, shades, and colours, ash gray, blue, vermilion, robed in imperial purple, and dotted with patches of vegetation. Our road wound amidst these chameleon-like heights, whose silvery rivulets streamed down the sides of the many-coloured hills.’
But we must leave this pretty scene to describe the night’s lodging at the next halt, which gives us an insight into Turkish beds and bedrooms. No bedsteads are used. ‘One or two mattresses are laid on the floor; the yorgan, a silk quilt lined with linen and stuffed with feathers, taking the place of sheets and blankets. These yorgans are heirlooms in a Turkish family, and are handed down from father to son. It is a mark of high respect when a host gives you his wedding yorgan to sleep under. Captain Burnaby found the honour a trying one, as many generations of fleas shared it with him. Osman grew eloquent on the subject of yorgans. He had one so beautiful that neither his wife nor himself liked to use it.
Hearing that he was married, Captain Burnaby questioned him about his wife. Did he love her? Was she pretty? To which Osman replied: ‘She is a good cook. She makes soup. Effendi, I could not afford to marry a good-looking girl. There was one in our village—such a pretty one, with eyes like a hare and plump as a turkey—but she could not cook, and her father wanted too much for her. For my present wife I gave only ten liras (or Turkish pounds); but she did not weigh more than one hundred pounds. She was very cheap. Her eyes are not quite straight, but she can cook. Looks don’t last; but cooking is an art that the Prophet himself did not despise.’
At every place a cordial reception awaited the traveller. The Turks are not ungrateful; and English help during the Crimean War is still remembered. At Angora, a town of importance, there was an English vice-consul, a married man, living in a house furnished with every English comfort. He is the only Englishman, or rather Scotchman, in the place. A Turkish gentleman gave a dinner-party in honour of the traveller. These Turkish dinner-parties are compared to Turkish music, and declared to consist of a series of surprises. ‘In music the leader of an orchestra goes from andante to a racing pace without any crescendo whatever. The cook in the same manner gives first a dish as sweet as honey, and then astonishes our stomach with a sauce as acid as vinegar. Now we are eating fish, another instant blanc-mange. And so on throughout the feast were the startling contrasts continued. Servants were abundant and pressing. Each guest ate with his fingers, helping himself according to his rank or social status.’ When dinner was over the host rose, not forgetting to say his grace: ‘Praise be to God.’ A servant then poured water over the hands of each, according to his rank, for precedence is duly observed in the veriest trifle; and then they all adjourned to another room to smoke and drink coffee.
Nothing can exceed the hospitality and generosity of the Turk. Admire what belongs to him, and he begs you to accept it, be it a book, a horse, or a servant. Talking of servants, it was amusing to hear Osman railing at the man in charge of the pack-horse for allowing the horse that carried the valuables, in the form of groceries and cartridges, to lie down in a river, thus injuring the contents of his pack. The Eastern method of abuse is to attack a man’s female relatives—a point on which all Easterns are most sensitive—in language the reverse of choice.
In Anatolia and in most parts of Asia Minor, every man is his own architect and builder, on the following simple principles. When old enough to marry, a man chooses a bit of oblong ground, on the side of a hill if he can, and digs out the earth to the depth of several feet. ‘Hewing down some trees, he cuts six posts, each about ten feet high, and drives them three feet into the ground, three posts being on one side of the oblong, three on the other. Cross-beams are fastened to the top of these uprights, and branches of trees, plastered with clay, cover all.’ The doorway is of rude construction. In the interior, a wooden railing divides the room into two, one-half of which is occupied by the animals, the other by the family. A hole in the ceiling is the only mode of ventilation, and in cold weather this is stopped up. The ‘family’ often consists of twelve in number, and at night they lie huddled on the floor, which in poorer houses is covered with coarse rugs of camels’ hair, and Persian rugs among the wealthier. The close proximity to livestock invites a third and irrepressible population of fleas in most of these houses. The misery of a night spent with legions of these insects must be felt to be thoroughly understood and appreciated. They formed the chief discomfort of the travellers, whose English skins were not case-hardened to the assaults of the lively banqueteers. When sickness overtook them (as it did when they had advanced far on their journey) and sleep became imperative, the misery of our travellers grew serious. To be ravaged by fever as well as by fleas would at once try the strongest. At last in one village a hint was given that if the Effendi’s skin were attacked, no bucksheesh would follow. Instantly the host had a remedy at hand. He had a cart in his yard; and the Effendi at last had the comfort of a few hours of undisturbed slumber.
At various places the Armenian churches were visited. It is the custom among the Armenians, as among the Jews, to separate the women from the men during divine service. The Armenians take the further precaution of hiding the women behind a screened lattice-work. Great pity was expressed for our English clergymen when it was found they used no such precaution in their churches, and it was remarked: ‘They must find it difficult to keep the attention of their flock, if the ladies are as pretty as they are said to be.’ In the Armenian churches, however, the precaution is used to keep the women devotional; but such is the power of attraction, that in many places Captain Burnaby noticed that the lattice had been broken away! The interior of an Armenian church resembles a mosque, and is carpeted with thick Persian rugs. As the Armenian Christians worship pictures, the walls are hung with several in gaudy frames. The service is ritualistic in the extreme, and politic to temporal no less than spiritual rulers; for on the occasion of Captain Burnaby’s attendance, the service opened with two songs sung by the choir—one in honour of the Queen of England, out of compliment to the visitor present; the other for the Sultan. Some of their traditions are curious. One is, that a prince of theirs, a leper, living at the same time as Christ, heard of his miracles, and wrote a letter to the Saviour, inviting him to come and take up his abode in Armenia and cure him of his disease. The Lord is supposed to have replied: ‘After I have gone, I will send one of my disciples to cure thy malady and give life to thee and thine.’ With the letter, Christ is supposed to have sent at the same time a handkerchief which had received the image of his face by being pressed to it; and it is this tradition which they adduce to justify their adoration of pictures.
The Turk’s religion is a compound of faith and fatalism, sprinkled occasionally with due precaution. Here is an instance of their fatalism. When Captain Burnaby was at Kars, the streets were in such a filthy condition, owing to the sewage of the town being thrown in front of the buildings, that the hospitals were full of typhoid, and cholera was anticipated; and yet neither soldiers nor inhabitants would stir a finger to remove the source of their miseries out of the streets; the soldiers declaring that they were not scavengers, and the inhabitants making some other excuse. When warned of the consequences, each took refuge in kismet or fate. Allah was great and able to perform miracles. If Allah saw fit, there would be no cholera—although their streets were reeking with the seeds of disease.