Part 19

The reason of Dadian’s coming is uncertain. Some suspect that he has been summoned by the Turks; for when the Turks are at war with the Persians, the Mingrelians and the other tribes of that region would, if friendly, be able to render important assistance. But the general and more probable version of the story is, that he has come to ask for the assistance of some galleys to help him against his neighbours the Imeritians; and that he is prepared to pay tribute to the Sultan in return for this favour. His father was killed by the Imeritians, with whom the Mingrelians have an ancient feud of long standing.

There is, however, an amusing story that, when on a certain occasion a conference to effect a union and a reconciliation had been arranged, and the Mingrelians on the one part and the Imeritians on the other had assembled in large numbers, they had a match to see who should have the honour of drinking the most; in which the Mingrelians were worsted, and fell dead drunk under the table. But the Imeritians behaved dishonourably, and putting the doughty Dadian, while he was sound asleep and snoring, into a carriage, carried him off as if they had taken him prisoner in fair fight, and shut him up in a lofty tower. To avenge this wrong and to recover their king, the Mingrelians collected men to the number of 30,000, commanded by the wife of the captive prince, a woman of high spirit, who could ride a horse and wield a sword. The chiefs of the army were equipped in cumbrous coats of mail, and carried swords and lances tipped with iron. There was also, you will be surprised to hear, a body of musketeers. The rest were without any armour, and fought with arrows, or stakes hardened in the fire, and great clubs of wood, and rode barebacked, nor was there any attempt at order among them. When this raw and undisciplined army drew near to the place where the king was confined, the enemy fired some cannon, at which they took to their heels, and ran away a full mile. Then they again plucked up courage and returned to the attack: the cannons were again discharged; off went the Mingrelians once more, and this scene was repeated over and over again. Dadian, however, seeing help near at hand, cut the sheets of his bed into strips, and letting himself down at night through a window, reached his troops in safety; an exploit, which has made him famous in those parts.

All the country of the Mingrelians is exceedingly rich in every kind of grain, except wheat and barley. The crops receive but little attention, and it is supposed that if a little care were taken, wheat and barley might also be grown. The people are incorrigibly lazy. Panic[191] is sown in a slovenly way, but it grows with the greatest luxuriance, and produces such a crop that one harvest is sufficient for two years’ consumption. They have got accustomed to this grain, which they eat in large quantities, and do not wish for any better kind of corn. From vines planted at the foot of the tallest trees, they make a great deal of fair wine. These vines climb among the branches of the trees to which they are trained, and last for many years. Abundance of wax and honey may be obtained from the wild bees that work in the forests by anyone who will take the trouble to look for their hives. The woods also supply plenty of game, indeed the whole country is full of pheasants and partridges. The very pumpkins show the fertility of the soil, as they not only are of a delicious flavour, but are often quite three feet long.

They have very little money. Few among them are acquainted with silver coins, and still fewer with gold; hardly anyone possesses them. I am not sure that they ought not to be called fortunate on this account. The absence of money is the absence of that which is the chief incentive to crime; and yet, for my part, I have my doubts whether many of our friends at home would care for this blessing, which renders it impossible for anyone to grow rich! Yet silver is to some extent esteemed by them, for when any comes into the country in the course of trade—as is necessarily the case—they dedicate it to their churches, and it is recast into crosses, chalices, or other church ornaments. All these the king, when he thinks proper, melts down, and converts the bullion to his own uses. In dealing with each other, barter is their only form of trade. Everyone brings to market the commodity of which he has plenty, to exchange it for what he is in need of. Thus they do not feel the want of money, since its place is supplied by barter; nay, even the king’s tribute is paid to him in the produce of the soil. He receives an abundant supply of what is needful in the way of food and clothing. He has enough to eat, enough to drink, enough to clothe himself with, and also has the means of maintaining his household and rewarding his supporters. He has an inexhaustible store of provisions, both from tithes and other royalties and from the presents which he is continually receiving; yet he is no miser, and gives as freely and readily as he takes. His palace resembles a public storehouse, being crammed with supplies of every kind. From these stores rations are issued to all his subjects who need them. Any who are in want, or have fallen into poverty through the failure of their crops, are fed from the royal granary.

It is the custom for merchants on landing to make some present to the king; its value is unimportant, as he will accept whatever is offered, and they are then invited to a banquet. There is a vast hall with stables at each end, in which the king’s table is laid. It is a very long one; he sits at the head himself, and the others at a little distance from him. The table is loaded with game and other dishes, and wine is liberally supplied; indeed, the hardest drinkers are considered the most welcome guests. In the same banqueting-hall the queen likewise dines with her train of women, but at a separate table. I am afraid I cannot say much for the manners of the ladies. They behave quite as badly as the men, drinking, gesticulating, tittering, nodding, and winking, to such an extent as to make it plain that any of them would play the Medea if a Jason[192] appeared. After the banquet the king with his guests goes off to the chase.

In this country you may see in the forests parties of the common people lying under the shade of spreading trees, and keeping holiday with wine and dances and songs. They stretch strings to a long pole, and strike them with a small stick in regular time. To the accompaniment of these rude harps they sing their love-songs and ballads in praise of heroes, among whom, if the stories that are told are true, the name of Roland frequently occurs.[193] How it was conveyed there I cannot conjecture, unless it came across the sea with Godfrey de Bouillon. About this Roland they tell many marvellous tales, even more absurd than those of our own romances.

Where life is so easy and food so plentiful, morality suffers. A respectable woman is not often to be met with. A man who wishes to amuse his visitor and make his stay agreeable, introduces him to his wife or sister, and does not trouble himself as to how far their intimacy may go. On the contrary, they think that if their wives prove attractive it is a compliment to themselves. Unmarried women are allowed the same liberties, and behave just as badly as their married sisters. Cases are often pointed out of girls of ten years old who have got babies. When you express your surprise, and refuse to believe that such diminutive creatures can be mothers, they produce a baby not much bigger than a large frog, which is the more surprising, as the men and women are generally tall, and remarkable for the symmetry of their limbs. But they are so completely devoid of refinement and good manners that, among other customs, they think it a compliment to make a curious noise in the throat, something like a hiccough.

For one thing they certainly have talents, and that is stealing. Amongst them this art is held in high esteem, and a successful pilferer is a great man. He who is ignorant of the noble science of thieving is despised as a mere blockhead; indeed, they hardly think him worthy of life. So strong is this feeling, that if a man has a brother or son who cannot steal, he considers him a hopeless case and a disgrace to his family, and gives him away or sells him for a trifle to foreign traders to carry him to some distant land. An Italian merchant, who had been in that country, told me that one of their priests robbed him of his knife in church. He perceived the theft, but pretended not to do so, and, to show the priest he had been discovered, made him a present of the sheath as well, that he might have something to put the knife in!

When they enter a church they do not care much for the images of the Virgin, St. Peter, St. Paul, or other saints, but look about for a picture of St. George on horseback. Before this they prostrate themselves in adoration, and then kiss it all over, not omitting even the horse’s shoes. They say that St. George was a brave soldier of great renown, who fought several battles with the Evil Spirit on equal terms, and always beat him, or at the worst was able to hold his own.

I will now tell you something that will surprise you. Kings in the East expect presents from their visitors. Dadian brought Solyman a dish hollowed out of a ruby of such brilliancy that it would make the road by night as clear as if it were noonday. You will say, ‘I do not believe it.’ For the matter of that, I do not either, and what is more, I do not ask you to believe it. I only tell you there are plenty who do. More knowing people say it is a paten of garnet, and that it was stolen from a son of the King of Persia, who was wrecked on that coast as he was trying to escape to Constantinople. He likewise brought twenty white falcons, or hawks, which are said to be found in great numbers in Mingrelia. So much for my news about the Mingrelians and their manners.

You ask about my pursuits, and the general routine of my life, and whether I ever go out of my house. Well, I am not in the habit of going out, unless when despatches are received from the Emperor for me to present to the Sultan, or instructions come to remonstrate about the raids made and mischief done by the Turkish garrisons, and this happens only two or three times a year. Were I to express a wish to take a ride occasionally through the city with my keeper, it would in all probability be granted; but I do not care to have this made a favour of, as I want to make them think that my rigorous confinement is no punishment to me. Besides, what pleasure would it give me to ride about with Turks all round me, making their remarks or perhaps venting their abuse on me? The country and the fields are what I enjoy, and not a town; least of all one that is tumbling to pieces, and in which, with the exception of its magnificent site, no relic of its original splendour is left. The former rival of Rome is now crushed beneath the yoke of the most cruel slavery. Who could see this proud city and not pity her fall, while musing over the changes and chances of this fleeting world? Besides, who knows how soon her fate may be ours?

I keep at home, where I hold converse with my old friends, my books. They are at once my companions and my solace. For the sake of my health I have built a tennis-court, where I play before dinner. After dinner I practise the Turkish bow, in the use of which weapon people here are marvellously expert. From the eighth, or even the seventh, year of their age they begin to shoot at a mark, and practise archery ten or twelve years. This constant exercise strengthens the muscles of their arms, and gives them such skill that they can hit the smallest marks with their arrows. The bows they use are much stronger than ours, and being shorter, are also much more handy; they are made not of a single piece of wood, but of the sinews and horns of oxen fastened together with a quantity of glue and tow. A Turk in good practice can easily draw the string of the very stiffest of them to his ear. Without training, however, the strongest man could do nothing with a Turkish bow. Indeed, if a coin be set between the string and the bow close to the notch, none but an adept could pull the string so far as would suffice to liberate the coin. So sure is their aim, that in battle they can hit a man in the eye or in any other exposed part they choose. At the range where they are taught, you may see them shooting with so sure an aim that they surround the white on the target, which is generally smaller than a thaler, with five or six arrows, so that every arrow touches the margin of the white, but does not break it. They seldom use a range of more than thirty feet. On the thumb of the right hand they wear bone rings, on which the bowstring lies when they draw it, and the arrow is kept in its place by holding the left thumb in an upright position and joining it to the forefinger; so that their way of shooting is quite different from ours. The butt they use as a target is raised four feet more or less from the ground, and consists of a wooden frame filled with sand. Pashas and men with large households exercise their servants in this sort of practice at home, the more skilful being told off to act as teachers. Some of them at the feast of Easter[194]—for the Turks have an Easter (the feast of Bairam) like ourselves—assemble in the great plain beyond Pera, where, squatting on the ground in a line, with their legs crossed in the Turkish manner like tailors, they try who can shoot the furthest. I must mention that the contest, after the usual Turkish fashion, is prefaced by prayer. Great order and silence prevail throughout, however large the number of spectators. On these occasions they use special bows and arrows; the former are very short and stiff, and cannot be bent except by a man who has had a great deal of practice. An embroidered handkerchief, such as we use for wiping our faces, is the winner’s prize. The chief reward, however, is the reputation which the successful archer acquires. The range they attain with their arrows is almost incredible. The point reached by the arrow of the longest shot in the year is marked by a stone. Many such stones set up in former days are still standing, several paces beyond those which are now erected. These they firmly believe are the marks of their ancestors’ shots, to whose strength and skill, by their own admission, they cannot aspire. Moreover, in various streets and piazzas of Constantinople there are ranges of this sort, at which there assemble not merely boys and young men, but also those of more advanced age. A target-keeper is appointed, who has the charge of keeping it in order and watering the butt every day, which otherwise would get so dry that the blunt arrows which they use in practice would not stick in it. It is also the keeper’s business to stand by the target and draw out the arrows, and throw them back to the shooters after cleaning them. In return everyone gives him a fixed fee, which forms his salary. The front of the target is like a small door, from which, perhaps, originated a proverb the Greeks have; when a man has wholly missed the mark, they say ‘he is shooting against a door.’ For I think the Greeks formerly used this sort of target, and the Turks adopted it from them. I am well aware, of course, that the use of the bow is very ancient among the Turks; but that does not seem to me any reason why they should not have gone on using the sort of target and butt which they found in the Greek cities when they took them. For no nation in the world has shown greater readiness than the Turks to avail themselves of the useful inventions of foreigners, as is proved by their employment of cannons and mortars, and many other things invented by Christians. They cannot, however, be induced as yet to use printing, or to establish public clocks, because they think that the scriptures—that is, their sacred books—would no longer be _scriptures_ if they were _printed_, and that, if public clocks were introduced, the authority of their muezzins and their ancient rites would be thereby impaired.

Even in the case of other nations, it is their habit to pay great respect to ancient usages. This principle they carry so far as almost to infringe the precepts of their own religion. Remember, in saying this, I am speaking of the practice of the ordinary Turk. As an example, of course everyone knows that they have not the slightest sympathy with Christian worship, but notwithstanding, as the Greek priests have a custom of opening, as it were, the closed sea at a fixed time in spring by blessing the waters, before which the Greeks are afraid to trust themselves to the waves, even the Turks have some superstitious regard for this ceremony. Accordingly, as soon as they have made their preparations for a voyage, they go to the Greeks, and inquire if the waters have yet been blessed. It they say no, they put off their voyage; if they are answered in the affirmative, they embark and set sail.

It was also a custom among the Greeks that the cave in Lemnos from which is extracted the earth they call ‘goat’s seal,’[195] should not be opened except on August 6, the feast of the Transfiguration of our Lord. This custom the Turks observe to this very day; and they think it proper that a service should even now be performed there by a priest of the Greek Church in the same manner as it used to be, while they remain at a distance as spectators of the sacred rites in which they cannot join. But if one should ask why they do so, they reply that there exist many customs ordained of yore, the advantage of which is proved by long experience, though the reasons for them are unknown. The ancients, they say, knew more and saw further than they do, and what they had approved of ought not to be abolished. They prefer to keep such customs rather than run the risk of changing them. Some carry this way of thinking so far, that I have known instances of Turks who had their children secretly baptised; their notion being that there must be some advantage in this rite, or otherwise it would never have been instituted.

But, by the way, I must not fail, when speaking of Turkish drill, to mention a very ancient manœuvre which has been handed down from the time of the Parthians; namely, for the cavalry to pretend to fly, and to shoot down their unwary enemies when they attempt to pursue. The following is the method by which they acquire the art of rapidly executing this manœuvre. They put a brass ball on the top of a very high pole, erected on level ground, and galloping past it at full speed, they then turn suddenly, and bending back shoot an arrow at the ball, without drawing bridle; and by practising this exercise constantly they acquire such skill, that they can without any difficulty shoot behind them, and send an arrow into their enemy when he least expects it.

But it is time for me to return to our lodging, or my keeper will be angry with me! Whatever time I have left unoccupied by the exercises I mentioned, is spent in reading, or talking with the citizens of Pera, who are Genoese by origin, or with other friends; but for this the cavasses’ leave is necessary. Their temper is indeed somewhat uncertain, but they occasionally have lucid intervals, during which they prove more reasonable. Accordingly, when they are in a good humour, Ragusans, Florentines, Venetians, and sometimes also Greeks, and men of other nations come in numbers, either to pay a visit or on some business. Hither flock also men from yet more distant lands, whose conversation has great attractions for me. A few months ago there came an amber merchant of Dantzic, who had bought up the whole supply of amber. As a great quantity of this article is sent to Turkey, he was very curious to know what it was used for here, or if exported, to what country it was taken. At last he ascertained that it is conveyed into Persia, where it is highly prized, and where they ornament their rooms, cabinets, and shrines with it. He gave me a barrel of the beer they call Juppenbier (sprucebeer), which is certainly capital stuff. But I had a hearty laugh at my Greek and Italian guests, who, having never met with such a beverage, could not find a name for it. At last, as they heard from me that it was good for one’s health, they thought it a kind of medicine, and called it Sirup; and as they kept on asking for ‘a little more of the same mixture,’ by repeated tastings, like the lady in Terence,[196] they finally finished my barrel at one sitting.