Journeys in Persia and Kurdistan Volume I Part 20

Wine can be bought for fourpence a quart, but the upper cla.s.ses make their own, and it costs less than this. Wines are both red and white, and one red wine is said to be like good Chianti. The Armenians tipple and also get drunk, priests included. It is said that some of the jars used in fermenting are between 200 and 300 years old.

The excellent education given in the C.M.S. schools has had the effect of stimulating the Armenian schools, and of producing among the young men a large emigration to India, Batavia, Constantinople, and even England. Only the dullards as a rule remain in Julfa. Some rise high in Persian and even in Turkish employment.

The Armenian women are capital housewives and very industrious. In these warm evenings the poorer women sit outside their houses in groups knitting. The knitting of socks is a great industry, and a woman can earn 4s. a month by it, which is enough to live upon.

In Julfa, and it may be partly owing to the presence of a European community, the Christians have nothing to complain of, and, so far as I can see, they are on terms of equality with the Persians.

However, Isfahan is full of religious intolerance which can easily be excited to frenzy, and the arrogance of the _mollahs_ has increased since the fall from almost regal state of the Zil-i-Sultan, the Shah's eldest son, into the position of a provincial governor, for he curbed them somewhat, and now the restraint is removed. However, it is against the Jews and the _B[=a]bis_, rather than the Christians, that their hostility is directed.

A few weeks ago some _B[=a]bis_ were peaceably returning to a neighbouring village, when they were attacked, and seven of their number were ma.s.sacred under atrocious circ.u.mstances, the remainder taking refuge for a time in the British Telegraph office. Several of both s.e.xes who escaped are in concealment here in a room in the Hospital compound, one of them with a broken jaw.

The hiding of these _B[=a]bis_ has given great umbrage to the bigots of Isfahan, though the Amir-i-Panj justified it on all grounds, and about the time I arrived it was said that a thousand city fanatics purposed to attack the mission premises. But at one of the mosques there is a _mollah_, who with Gamaliel-like wisdom urged upon them "that if 300 Moslems were killed nothing would happen, but if a single European were killed, what then?"[37]

I cannot close this letter without a few words on the Armenian churches, some of which I visited with Mr. and Dr. Aganoor, and others with Dr. Bruce. The ceremony representing the was.h.i.+ng of the disciples' feet on the Armenian Holy Thursday was a most magnificent one as regards the antique splendour and extreme beauty of the vestments and jewels of the officiating bishop, but the feet, which are washed in rose-water and anointed, are not, as in Rome, those of beggars, but of neophytes costumed in pure white. Incense, embroideries, crowds of white-robed women, and other accessories made the function an imposing one.

The Cathedral, a part of the Monastery, has a narrow winding approach and a thick door, for ecclesiastics were not always as safe as they are now. In the outer court is the campanile before mentioned. The floor is paved with monumental slabs, and among the graves are those of several Europeans. Piles of logs look as if the Julfa carpenters seasoned their wood in this court!

The church is divided by a rail into two compartments. The dome is rich with beaten gold, and the dado is of very fine tiles, which produce a striking effect. The embroideries and the carpets, some of which are worth fabulous sums, are between two and three centuries old. The vestments and ornaments of the priests are very fine, and suggest the attire of the Aaronic priesthood.

It is a striking building, and the amount of gold and colour, toned into a certain harmony by time, produces a gorgeous effect. The outer compartment has a singular interest, for 230 years ago its walls were decorated with religious paintings, on a large scale, of events in Bible history, from the creation downwards. Some are copies, others original, and they are attributed to Italian artists. They are well worth careful study as representing the conceptions which found favour among the Armenian Christians of that day. They are terribly realistic, but are certainly instructive, especially the ill.u.s.trations of the miracles and parables.

In one of the latter a man with a huge beam sticking out of one eye is represented as looking superciliously with the other at a man with an insignificant spike projecting. The death of Dives is a horrible representation. His soul, in the likeness of a very small nude figure, is represented as escaping from the top of his head, and is being escorted to the entrance of the lower regions by a flight of small black devils. The idea of the soul emerging from the top of the head is evidently borrowed from the Moslems.

Our Lord is, I think, everywhere depicted as short, dark, and dark-haired, with eyebrows much curved, and a very long upper lip, without beauty or dignity, an ordinary Oriental workman.

_The_ picture of the Cathedral is an enormous canvas, representing the day when "before Him shall be gathered all nations." The three persons of the Trinity are there, and saints and angels are portrayed as wors.h.i.+pping, or as enjoying somewhat earthly but perfectly innocent delights.

In this the conception is a.n.a.logous to those celebrated circular pictures in which the Buddhistic future is unrolled, and which I last saw in the monasteries of Lesser Tibet. The upper or heavenly part is insignificant and very small, while the torments of the lost in the lower part are on a very large scale, and both the devils and the nude human sufferers in every phase of anguish have the appearance of life size. The ingenuity of torment, however, is not nearly so great, nor are the scenes so revolting as those which Oriental imagination has depicted in the Buddhist h.e.l.ls. A huge mythical monster represents the mouth of h.e.l.l, and into his flaming and smoking jaws the impenitent are falling. Does any modern Armenian believe that any of those whose bones lie under the huge blocks of stone in the cemetery in the red desert at the foot of Kuh Sufi have pa.s.sed into "this place of torment"?

The other church which claims one's interest, though not used for wors.h.i.+p, is that of St. George, the hero of the fraudulent contract in bacon, as well as of the dragon fight, to whom the Armenians as well as ourselves render singular honour.

This church is a great place for "miracles" of healing, and cells for the sick who come from a distance are freely provided. In a covered court are some large stones in a group, one of them evidently the capital of a column. Two of them have cavities at the top, and the sick kneel before them, and as the voluble women who were there told us, "they first pray to G.o.d and then to the stones," and finally pour water into these cavities and drink it. The cure is either instantaneous or occurs at any time within fifteen days, and in every case the patient hears the voice of St. George telling him to go home when it is complete.

These stones, according to the legend told by the women and popularly believed by the uneducated, took it into their heads to come from Etchmiadzin in Armenia, the residence of the _Catholicos_, in one night, and deposited themselves where the church now stands. Seven times they were taken into Faraidan, eighty miles from Julfa, and as often returned, and their manifest predilection was at last rewarded by a rest of centuries. There were a number of sick people waiting for healing, for which of course fees are bestowed.

The Armenians, especially the women, pay great attention to the externals of their religion. Some of its claims are very severe, such as the daily service before daylight, winter and summer, and the long fasts, which they keep with surprising loyalty, _i.e._ among the poor in towns and in the villages. For at least one-sixth of the year they are debarred from the use of meat or even eggs, and are permitted only vegetable oils, fruits, vegetables, and grain. Spirits and wine, however, are not prohibited.

I really believe that their pa.s.sionate attachment to their venerable church, the oldest of all national churches, is fostered by those among them who have ceased to believe its doctrines, as a necessity of national existence. I doubt very much whether the "Reformed"

congregations, which have been gathered out here and elsewhere, would survive the withdrawal of foreign aid. Rather, I think, they would revert to the original type.

Superst.i.tions without number are mixed up with their beliefs, and are countenanced by the priests. The _meron_ or holy oil used in baptism and for other purposes has the stamp of charlatanism upon it. It is made in Etchmiadzin.

Rose leaves are collected in an immense vat, which is filled with water, and at a set time the monks and nuns form a circle round it, and repeat prayers till "fermentation" begins. They claim that the so-called fermentation is a miracle due to the prayers offered. Oil, probably attar of roses, rises to the surface, and this precious _meron_ is sent to the Armenian churches throughout the world about once in four or five years. In Persia those who bear it are received with an _istikbal_ or procession of welcome.

It is used not only in baptism and other rites but at the annual ceremony of was.h.i.+ng the Cross at Christmas, when some of it is poured into the water and is drunk by the wors.h.i.+ppers. In the villages they make a paste by mixing this water and oil with earth, which is made into b.a.l.l.s and kept in the houses for "luck." If a dog licks a bowl or other vessel, and thus renders it unclean, rubbing it round with one of these b.a.l.l.s restores it to purity.

At a village in Faraidan there is an ancient New Testament, reputed to be of the sixth century. To this MS. people come on pilgrimage from all quarters, even from Fars, Tihran, and Armenia, to be healed of their diseases, and they make offerings to it, and practically render it wors.h.i.+p.

To go and pray on a newly-made grave is a remedy for childlessness much resorted to by childless wives. When two boys fight, and one of them is hurt, or when any one is injured by a dog or by a tree falling, they wash the damaged person in water, and then throw the water over the boy, dog, or tree which has been the cause of the injury, believing that in this way the mischief is transferred.

When any one is ill of fright and the cause is not known, the nuns come to the house, and pour wax into a basin of boiling water, noting the form it takes, such as a snake, a dog, or a frog. In a case lately they went out and killed a snake, for the thing whose form the wax takes ought to be killed; but as this might often be difficult or unsuitable, they compromise the matter by throwing the water (not boiling, I hope) over the nearest dog or toad, or anything else which is supposed to be the culprit.

On the first Monday in Lent the women wash their knitting needles for luck in a stream which runs through Julfa. The children educated in the Mission schools laugh at these and many other superst.i.tions.

The dress of the Armenian women is very showy, but too much of a _huddle_. Red is the dominant colour, a carnation red with white patterns sprawling over it, They wear coloured trousers concealed by a long skirt. The visible under-garment is a long, "shaped" dress of Turkey red. Over this is worn a somewhat scanty gown of red and white cotton, open in front, and very short-waisted, and over this a plain red pelisse or outer garment, often quilted, open in front, gashed up the sides, and falling below the knees. Of course this costume is liable to many modifications in the way of material, and embroidered jackets, heavily trimmed with jewellery and the like. As fas.h.i.+on is unchanging the acquisition and h.o.a.rding of garments are carried to a great extent.

There are two marked features of Armenian dress, one, the ma.s.sive silver girdle made of heavy chased-silver links four inches long by two deep, often antique and always of antique design, which falls much below the waist in front, and is used to confine the ends of the white sheet which envelops an Armenian woman out of doors, so that it may hang evenly all round. The other is a skull-cap of embroidered silk or cloth, placed well back on the head above the many hanging plaits in which the hair is worn, with a black velvet coronet in front, from which among the richer women rows of coins depend. This, which is very becoming to the brilliant complexion and comely face below it, is in its turn covered by a half handkerchief, and over this is gracefully worn, when not gracelessly clutched, a _chadar_ or drapery of printed cambric or muslin. A white band bound across the chin up to the lips suggests a broken jaw, and the _tout ensemble_ of the various wrappings of the head a perennial toothache.

I. L. B.

FOOTNOTE:

[37] I have written nothing about this fast-increasing sect of the _B[=a]bis_, partly because being a secret sect, I doubt whether the doctrines which are suffered to leak out form really any part of its esoteric teaching, and partly because those Europeans who have studied the _B[=a]bis_ most candidly are diametrically opposed in their views of their tenets and practice, some holding that their aspirations are after a purer life, while others, and I think a majority, believe that their teachings are subversive of morality and of the purity of domestic life.

LETTER XIV

JULFA, _April 30_.

You will be tired of Julfa though I am not. I fully expected to have left it a fortnight ago, but unavoidable delays have occurred. My caravan and servants started this morning, and I leave myself in a few hours.

Upon my horse I have bestowed the suggestive name of _Screw_. He is fairly well-bred, big-headed, big-eared, small-bodied, bright bay, fine-coated, slightly flat-footed, and with his fore hoofs split in several places from the coronet nearly to the shoe. He is an undoubted _yabu_, and has carried loads for many a day. He has a long stride, s.h.i.+es badly, walks very fast, canters easily, and at present shows no tendency to tumble down.[38]

I have had pleasant rides alone, crossing the definite dividing line between the desert and the oasis of cultivation and irrigation, watching the daily development of the various crops and the brief life of the wild flowers, creeping through the green fields on the narrow margins of irrigating ditches, down to the Pul-i-Kaj[=u], and returning to the green lanes of Julfa by the bright waters of the Zainderud crimsoning in the setting sun.

For in the late cool and breezy weather, not altogether free from clouds and showers, there have been some gorgeous sunsets, and magnificent colouring of the depth and richness which people call tropical, has blazed extravagantly; and from the violet desert to the indigo storm-clouds on the still snow-patched Kuhr[=u]d mountains, from the vivid green of the oasis to the purple crags in dark relief against a sky of flame, all things have been new.

Two Sundays witnessed two incidents, one the baptism of a young Moslem in a semi-private fas.h.i.+on, who shortly afterwards renounced Christianity, and the other that of a respectable Mohammedan merchant in Isfahan, who has long pleaded for baptism, presenting himself at the altar rails at the Holy Communion, resolved that if he were not permitted to confess Christ as Divine in one way he would in another.

He was pa.s.sed over, to my great regret, if he be sincere, but I suppose the Rubric leaves no choice.[39]

I have written little about my prospective journey because there has been a prolonged uncertainty about it, and even now I cannot give any definite account of the project, except that the route lies through an altogether mountainous region, in that part of the province of Luristan known in Persia colloquially as the "Bakhtiari country," from being inhabited by the Bakhtiari Lurs, chiefly nomads. The pros and cons as to my going have been innumerable, and the two people in Persia who know the earlier part of the route say that the character of the people makes it impossible for a lady to travel among them. On the other hand, I have the consent and help of the highest authorities, Persian and English, and shall not go too far, but shall return to Isfahan in case things should turn out as is feared. The exploration of a previously unexplored region will be in itself interesting, but whether there will be sufficient of the human interests, which I chiefly care for, I doubt; in that case the journey will be dull.

At all events I shall probably have to return here in two months,[40]

but such a journey for myself and two servants in such a region requires extensive preparations, and I have brought all my own travelling "dodges" into requisition, with a selection of those of other people.

It is considered desirable to carry stores from Isfahan for forty days, except flour and rice, which can be obtained a week's march from here. At the British Legation I was kindly supplied with many tins of preserved meat, and milk, and jam, and besides these I am only taking a quant.i.ty of Edwards' Desiccated Soup, portable and excellent, twelve pounds of tea, and ten pounds of candles. The great thing in planning is to think of what one can do without. Two small bottles of saccharin supply the place of forty pounds of sugar.

Two _yekdans_ contain my stores, cooking and table utensils and personal luggage, a waterproof bag my bedding, and a divided packing-case, now empty, goes for the flour and rice. Everything in the _yekdans_ is put up in bags made of the coa.r.s.e cotton of the country. The tents and tent-poles, which have been socketed for easier transport on crooked mountain paths, and a camp-bed made from a Kashmiri pattern in Tihran, are all packed in covers made from the gunny bags in which sugar is imported, and so are double sets of large and small iron tent-pegs.

Presents for the "savages" are also essential, and I have succeeded in getting 100 thimbles, many gross of small china b.u.t.tons which, it is said, they like to sew on children's caps, 1000 needles, a quant.i.ty of Russian thread, a number of boxes with mirror tops, two dozen double-bladed knives, and the same number of strong scissors, Kashmir _kamarbands_, gay handkerchiefs for women's heads, Isfahan printed "table-cloths," dozens of bead bracelets and necklaces, leather purses and tobacco pouches, and many other things.

I take three tents, including a _shuldari_, five feet square, and only weighing ten pounds. My kit is reduced to very simple elements, a kettle, two copper pots which fit into each other, a frying pan, cooking knife and spoon, a tray instead of a table, a chair, two plates, a teacup and saucer, a soup plate, mug, and teapot, all of course in enamelled iron, a knife, fork, and two spoons. This is ample for one person for any length of time in camp.

For this amount of baggage and for the sacks of flour and rice, weighing 160 lbs., which will hereafter be carried, I have four mules, none heavily laden, and two with such light loads that they can be ridden by my servants. These mules, two _charvadars_, and a horse are engaged for the journey at two _krans_ (16d.) a day each, the owner stipulating for a _bakhsheesh_ of fifty _krans_, if at the end I am satisfied. This sum is to cover food and all risks.

The animals are hired from a well-known _charvadar_, who has made a large fortune and is regarded as very trustworthy; Dr. Bruce calls him the "prince of _charvadars_." He and his son are going on the "trip."