[From the Athenæum.]
THE NEW PROPHET IN THE EAST.[5]
The vicissitudes of the war in the Caucasus of late have been surprising enough to awaken the interest of Western Europe, even amidst her own nearer anxieties. Last year it was said that the conquest of Achulgo, the stronghold of the redoubtable Schamyl, had effectually broken the power of that daring leader. In direct contradiction to such reports, later accounts from Daghestan tell of the reappearance of the notable partisan amidst the lines of the Russians, and of a defeat of the latter, the most severe, if the details of the event be true, that they have yet suffered in the Caucasus. In any case, these exciting changes of fortune would be in favor of a book professing to describe this interesting region, and to add to our knowledge of its brave inhabitants. The main interest of Herr Bodenstedt's work will now be enhanced by its undertaking to give a more precise account than had previously appeared of the priest-warrior of Daghestan. and of the new sect as the prophet of which he succeeded in arraying the independent mountain clans against their common enemy with a kind of combination unknown in earlier periods of the struggle.
The author has evidently lived for some time in the region which he describes, or in the bordering districts along the Caspian, both in Georgia and in North Daghestan, His acquaintance with Asiatic and Russian languages and customs appears to have been gained both by study and from intercourse with the natives of the south-eastern frontier. He is not ignorant of Oriental writings that refer to his subject; and his Russian statistics prove an access to official authorities which are not to be found in print. These, however obtained, can scarcely have been imparted to him as one of those writers whom the Court of St. Petersburg hires to promote its views through the press of Western Europe. His sympathies are declared against Russian usurpation; and the tendency of his essay is to prove how little real progress it has yet made in subduing the Caucasus, the enormous waste of money and life with which its fluctuating successes have been bought, and the fallacy of expecting a better result hereafter.
What it has cost in life on the Russian side to attack-hitherto with no lasting effect—the handful of Caucasian mountaineers, may be guessed from a single note, dated 1847: "The present Russian force in the Caucasus"—including of course, the armed Cossacks of the Kuban and Terek—"amounts to two hundred thousand." Taking into account the numbers yearly cut off by disease, more fatal even than the mountain war, every step of which must be won by the most reckless waste of life,—the "Russian Officer" may perhaps truly affirm that the annual expenditure of life by Russia, in her warfare with Schamyl, has for many years past exceeded the whole number of the population at any one time directly under the rule of that chieftain.
We have said that the most instructive part of Herr Bodenstedt's essay is his sketch of that politico-religious scheme which made Schamyl formidable to the Russians. This system, it is to be observed, arose and has since been fully developed only in the Eastern Caucasus, where of late the main stress of the war has been. The western tribes (our "Circassians") who took the lead at an earlier stage of the contest, were not then, nor have they since been, inspired by the fanatic zeal which united the tribes of Daghestan. They fought from a mere love of independence, each little republic by itself; and their efforts, however heroic, being without concert, gradually declined before the vast force of the invader. In the region looking westward from the Georgian frontier on the Euxine, on the one side of the Caucasian range, and along the lower Kuban on the other, the Russian posts are now seldom threatened but by small predatory bands; the natives, retired to their mountain villages, have for some time made but few more formidable incursions. The war is transferred to the region spreading eastward from the Elbrus to the Caspian; where the strife for free existence is animated not less by the hatred of Russian slavery than by a fresh outbreak of Mohammedan zeal against infidel invasion,—a revival, in fact, of that war-like fanaticism which made the Moslem name terrible from the eighth to the sixteenth century.
It dates from the years 1823-4; at which period a "new doctrine" began to be preached, secretly at first, to the select Uléma, afterward to greater numbers, in word and writing, by one Mullah Mohammed, a famous teacher and a judge (or kadi) of Jarach, in the Kurin district of Daghestan. He professed to have learnt it from Hadis-Ismail, an Alim of Kurdomir, highly famed for wisdom and sanctity. It laid bare the degradation into which his countrymen had sunk by irreligion and by the jealousy of sect; their danger, in consequence, from enemies of the true faith; and urged the necessity of reform in creed and practice, in order to regain the invincible character promised by the Prophet to believers. The theoretical part of the reformed doctrine seems to be a kind of Sufism,—the general character of which mode of Islam, long prevalent in the adjacent kingdom of Persia, has been described by our own orientalists. Disputed questions as to its origin, whether in Brahmin philosophy or in the reveries of Moslem mystics, cannot be discussed here; it must suffice to indicate those points which appear to connect it with the hieratic policy that has given a new aspect to the war in the Caucasus.
Proceeding nominally on the basis of the Koran, it inculcates or expounds a kind of spiritual transcendentalism; in which the adept is raised above the necessity of formal laws, which are only requisite for those who are not capable of rising to a full intelligence of the supreme power. To gain this height, by devout contemplation, must be the personal work and endeavor of each individual. The revelation of divine truth, once attained, supersedes specific moral injunctions; ceremonies and systems, even, of religion, become indifferent to the mind illuminated by the sacred idea. A higher degree is the perfect conception or ecstatic vision of the Deity;—the highest-reserved only for the prophetic few—a real immediate union with his essence. Here, it will be seen, are four steps or stages, each of which has its sacred manual or appropriate system of teaching. In the hieratic system, of which Schamyl is the head, the divisions seem to correspond pretty nearly with this arrangement, as follows:—
The first includes the mass of the armed people; whose zeal it promotes by strict religious and moral injunctions enjoining purity of life, exact regard to the ritual of the Koran, teaching pilgrimages, fasting, ablutions; the duty of implacable war against the Infidel, the sin of enduring his tyranny.