The Heriki came down to their bridge, rejoicing to find it unoccupied. They crossed, and pushed on to Suryi, and the Sheikh broke down the bridge behind. They entered the Oramar valley; and a few miles up they found the “Boys of the Belt” barring it, with the Sheikh’s Ban and arrière Ban posted on the crags around them; and received a polite demand-note from his Holiness the Fermier Général requesting immediate payment of taxes, sheep, and costs.
Even a Government regiment could hardly have got so much without fighting; but the Sheikh had thrown his net so deftly that his captives could not even kick. There was nothing for it but to pay, and look pleasant, and this the Heriki chiefs did with what grace they could. We[{151}] confess that we doubt grievously whether any large percentage of sheep got back to their original owners; but all the country was jubilant to see the original biters so badly bit.
We held our course up the valley for about three hours—and a bittock; and at this point Ibrahim the Erdilite cheerfully observed that we were just half way. As he had previously assured us that the total distance was three hours we were provoked to “pour cold words on him.” All sorts of things get “poured” in Syriac: you “pour” your guest into bed; you “pour” your enemy into prison;[90] you “pour a howl” at a man when you shout at him from a distance; and to “pour cold words” upon him is to “give him a bit of your mind.” However, we could not blame poor Ibrahim very severely for a fault which he shares with all his nation—a total inability to conceive any measurement of time.
Soon after we bore to the right and entered a tributary valley; a narrower gorge, dark and chilly, where the pools still lay hard frozen all along the shadier side. The path rose more steeply now with a spiral twist to the right like the final turn of a corkscrew. We were rising on to the top of the precipice which had overshadowed our morning’s march. The last pitch was the steepest of any; but here the ground was less rugged, and a few sketchy outlines of terraces tried to pose as cultivated fields. At last we emerged on a tiny plateau, a sprocket on the slope of the mountain, and beheld the dozen rough stone cabins which compose the village of Erdil.
Erdil is not the remotest spot on earth; for beyond it we could descry another and yet remoter Kurdish village some five hours further up the vale. But it is at least the remotest spot we are ever likely to get to. A site for an eagle’s eyrie rather than for an abode of man. Thrust out on a little green tongue between two abysmal valleys it commands a superb panorama of the mountains which lie[{152}] to the northward; range succeeding to range in seven successive sierras till they culminate in the snowy crests of Sat and Jilu, no less than fourteen thousand feet high. And in all that craggy wilderness there was scarcely a vestige of habitation. No wonder the villagers were excited by the advent of visitors from the world beyond.
The populace poured out to greet us. They conducted us to the house of the village rais or head man. They installed us in his one room in the seat of honour by the fireplace; and thronged in eagerly after us, men, women, and children to kiss our hands. They were by no means an ill-looking crowd, and many of the girls were quite well favoured; dark haired, but fair complexioned; sturdy and deeply bronzed. The men wore the usual mountain dress;[91] and the women were clad in figured blue smocks and turbans, girt at the waist with blue sashes, and wearing their long open sleeves knotted together behind them in order to keep the ends out of the way. The usual full dress of the mountain women consists of a smock reaching from the neck to about midway between knee and ankle; and a jacket of the same length worn over it, folded across in front, and slit up as high as the waist on either side. The whole is girt round with a sash; and on their heads they wear kerchiefs, or (in the Tkhuma district) little round caps edged with silver coins. Their hair is worn down their backs, plaited in three, four, or five long pigtails, with a six-inch horse-hair tassel worked in at the end of each plait. The smocks are usually of some figured material, but striped stuff is commoner for the jackets; and the colours which they chiefly favour are Indian red or indigo blue. Usually they go barefoot in their villages, but when they are on a journey they wear a sort of brogue like the men.[92]
The rais’ house was a typical sample of the ordinary mountain cabin; walled with rough stone rubble, and floored with beaten earth. The low, flat, smoke-blackened ceiling was formed with unsquared poplar stems, upon which was spread a bed of brushwood[93] roofed over with a thick layer of mud. The mud of course cracks in dry weather and the roof becomes very leaky; but it can be quickly consolidated with the little stone roller which is kept on the roof for the purpose, and thus be made once more watertight as soon as the rains return. The tanura, or fireplace, is a beehive-shaped hole dug out in the centre of the floor,[94] and the smoke finds an exit (eventually) through a hole in the roof above. There are no windows whatever, and the doorway is a very low one; and thus in most cases the smoke-hole serves the inmates for skylight as well.
Poor Erdil! Forgotten and isolated, and steeped in poverty and ignorance, it supplies an apt illustration of the conditions of life which prevail among the Kurdish-owned Christian villages in the mountains. Conditions which were commoner still before the advent of the Archbishop’s Mission, and which are still all too common in certain outlying districts like Bohtan. Indeed, in many respects Erdil deserves to be congratulated. Politically, as the inhabitants themselves admitted, they have no great cause to complain. Their owner is the Agha of Suryi; and consequently their over-lord is the Sheikh of Barzan, who is nicknamed “the Sheikh of the Christians,” because he treats his Christian vassals so well. His tolerance secures them from persecution, and his vigorous rule from raiding; and they gave him the same testimonial that was given in old days to King Brian Boru in Ireland, that you “might[{154}] safely leave a gold bracelet on a bush by the road in his domain.”
But religiously they were left destitute. Their Patriarch seemed to have forgotten them. All the surrounding villages were Moslem, and their nearest co-religionists were a long day’s journey away. They had their church and their service books, and a parson’s glebe and cottage; but thirty years had elapsed since last they had a priest of their own in the village, and it was but seldom that even a wandering deacon had visited them during all that time. For thirty years they had no one to celebrate their services, no one to marry them, no one to baptize their children, no one to bury their dead; and one of the first requests that they proffered to “Rabbi Mr. Wigram” was that he would at least recite the Church of England burial service over the graves of those who had died within the last few years. Surely it is no small credit to them that under such circumstances they remained even nominally Christian; and we feel some satisfaction in recording that a little time after our visit their Patriarch found himself able to send them the priest whom they desired.