to the notice of the outer world, since it has little to attract attention nowadays; it is merely the shapeless jumble of inferior dwellings that characterize the average Turkish village. As I trundle through the crooked, ill-paved alley-way that, out of respect to the historical association referred to, may be called its business thoroughfare, with forethought of the near approach of noon I obtain some pears, and hand an ekmek-jee a coin for some bread; he passes over a tough flat cake, abundantly sufficient for my purpose, together with the change. A zaptieh, looking on, observes that the man has retained a whole half-penny for the bread, and orders him to fork over another cake; I refuse to take it up, whereupon the zaptieh fulfils his ideas of justice by ordering the ekmek-jae to give it to a ragged youth among the spectators.
Continuing on my way I am next halted by a young man of the better class, who, together with the zaptieh, endeavors to prevail upon me to stop, going through the pantomime of writing and reading, to express some idea that our mutual ignorance of each other’s language prevents being expressed in words. The result is a rather curious intermezzo. Thinking they want to examine my teskeri merely to gratify their idle curiosity, I refuse to be thus bothered, and, dismissing them quite brusquely, hurry along over the rough cobble-stones in hopes of reaching ridable ground and escaping from the place ere the inevitable “madding crowd” become generally aware of my arrival. The young man disappears, while the zaptieh trots smilingly but determinedly by my side, several times endeavoring to coax me into making a halt; which is, however, promptly interpreted by myself into a paternal plea on behalf of the villagers – a desire to have me stop until they could be generally notified and collected – the very thing I am hurrying along to avoid, I am already clear of the village and trundling up the inevitable acclivity, the zaptieh and a small gathering still doggedly hanging on, when the young man reappears, hurriedly approaching from the rear, followed by half the village. The zaptieh pats me on the shoulder and points back with a triumphant smile; thinking he is referring to the rabble, I am rather inclined to be angry with him and chide him for dogging my footsteps, when I observe the young man waving aloft a letter, and at once understand that I have been guilty of an ungenerous misinterpretation of their determined attentions. The letter is from Mr. Binns, an English gentleman at Angora, engaged in the exportation of mohair, and contains an invitation to become his guest while at Angora. A well-deserved backsheesh to the good-natured zaptieh and a penitential shake of the young man’s hand silence the self-accusations of a guilty conscience, and, after riding a short distance down the hill for the satisfaction of the people, I continue on my way, trundling up the varying gradations of a general acclivity for two miles. Away up the road ahead I now observe a number of queer, shapeless objects, moving about on the roadway, apparently descending the hill, and resembling nothing so much as animated clumps of brushwood. Upon a closer approach they turn out to be not so very far removed from this conception; they are a company of poor Ayash peasant-women, each carrying a bundle of camel-thorn shrubs several times larger than herself, which they have been scouring the neighboring hills all morning to obtain for fuel. This camel-thorn is a light, spriggy shrub, so that the size of their burthens is large in proportion to its weight. Instead of being borne on the head, they are carried in a way that forms a complete bushy background, against which the shrouded form of the woman is undistinguishable a few hundred yards away. Instead of keeping a straightforward course, the women seem to be doing an unnecessary amount of erratic wandering about over the road, which, until quite near, gives them the queer appearance of animated clumps of brush dodging about among each other. I ask them whether there is water ahead; they look frightened and hurry along faster, but one brave soul turns partly round and points mutely in the direction I am going. Two miles of good, ridable road now brings me to the spring, which is situated near a two-acre swamp of rank sword-grass and bulrushes six feet high and of almost inpenetrable thickness, which looks decidedly refreshing in its setting of barren, gray hills; and I eat my noon-tide meal of bread and pears to the cheery music of a thousand swamp-frog bands which commence croaking at my approach, and never cease for a moment to twang their tuneful lyre until I depart. The tortuous windings of the chemin de fer finally bring me to a cul-de-sac in the hills, terminating on the summit of a ridge overlooking a broad plain; and a horseman I meet informs me that I am now mid way between Bey Bazaar and Angora. While ascending this ridge I become thoroughly convinced of what has frequently occurred to me between here and Nalikhan – that if the road I am traversing is, as the people keep calling it, a chemin de fer, then the engineer who graded it must have been a youth of tender age, and inexperienced in railway matters, to imagine that trains can ever round his curve or climb his grades. There is something about this broad, artificial highway, and the tremendous amount of labor that has been expended upon it, when compared with the glaring poverty of the country it traverses, together with the wellnigh total absence of wheeled vehicles, that seem to preclude the possibility of its having been made for a wagon-road; and yet, notwithstanding the belief of the natives, it is evident that it can never be the road-bed of a railway. We must inquire about it at Angora.
Descending into the Angora Plain, I enjoy the luxury of a continuous coast for nearly a mile, over a road that is simply perfect for the occasion, after which comes the less desirable performance of ploughing through a stretch of loose sand and gravel. While engaged in this latter occupation I overtake a zaptieh, also en route to Angora, who is letting his horse crawl leisurely along while he concentrates his energies upon a water-melon, evidently the spoils of a recent visitation to a melon-garden somewhere not far off; he hands me a portion of the booty, and then requests me to bin, and keeps on requesting me to bin at regular three- minute intervals for the next half-hour. At the end of that time the loose gravel terminates, and I find myself on a level and reasonably smooth dirt road, making a shorter cut across the plain to Angora than the chin de fer. The zaptieh is, of course, delighted at seeing me thus mount, and not doubting but that I will appreciate his company, gives me to understand that he will ride alongside to Angora. For nearly two miles that sanguine but unsuspecting minion of the Turkish Government spurs his noble steed alongside the bicycle in spite of my determined pedalling to shake him off; but the road improves; faster spins the whirling wheels; the zaptieh begins to lag behind a little, though still spurring his panting horse into keeping reasonably close behind; a bend now occurs in the road, and an intervening knoll hides iis from each other; I put on more steam, and at the same time the zaptieh evidently gives it up and relapses into his normal crawling pace, for when three miles or thereabout arc covered I look back and perceive him leisurely heaving in sight from behind the knoll.
Part way across the plain I arrive at a fountain and make a short halt, for the day is unpleasantly warm, and the dirt-road is covered with dust; the government postaya araba is also halting here to rest and refresh the horses. I have not failed to notice the proneness of Asiatics to base their conclusions entirely on a person’s apparel and general outward appearance, for the seeming incongruity of my “Ingilis” helmet and the Circassian moccasins has puzzled them not a little on more than one occasion. And now one wiseacre among this party at the road-side fountain stubbornly asserts that I cannot possibly be an Englishman because of my wearing a mustache without side whiskers-a feature that seems to have impressed upon his enlightened mind the unalterable conviction that I am an “Austrian,” why an Austrian any more than a Frenchman or an inhabitant of the moon, I wonder ? and wondering, wonder in vain. Five P.M., August 16,1885, finds me seated on a rude stone slab, one of those ancient tombstones whose serried ranks constitute the suburban scenery of Angora, ruefully disburdening my nether garments of mud and water, the results of a slight miscalculation of my abilities at leaping irrigating ditches with the bicycle for a vaulting-pole. While engaged in this absorbing occupation several inquisitives mysteriously collect from somewhere, as they invariably do whenever I happen to halt for a minute, and following the instructions of the Ayash letter I inquire the way to the “Ingilisin Adam” (Englishman’s man). They pilot me through a number of narrow, ill-paved streets leading up the sloping hill which Angora occupies – a situation that gives the supposed ancient capital of Galatia a striking appearance from a distance – and into the premises of an Armenian whom I find able to make himself intelligible in English, if allowed several minutes undisturbed possession of his own faculties of recollection between each word – the gentleman is slow but not quite sure. From him I learn that Mr. Binns and family reside during the summer months at a vineyard five miles out, and that Mr. Binns will not be in town before to-morrow morning; also that, “You are welcome to the humble hospitality of our poor family.”
This latter way of expressing it is a revelation to me, and the leaden-heeled and labored utterance, together with the general bearing of my volunteer host, is not less striking; if meekness, lowliness, and humbleness, permeating a person’s every look, word, and action, constitute worthiness, then is our Armenian friend beyond a doubt the worthiest of men. Laboring under the impression that he is Mr. Binns’ “Ingilisin Adam,” I have no hesitation about accepting his proffered hospitality for the night; and storing the bicycle away, I proceed to make myself quite at home, in that easy manner peculiar to one accustomed to constant change. Later in the evening imagine my astonishment at learning that I have thus nonchalantly quartered myself, so to speak, not on Mr. Binns’ man, but on an Armenian pastor who has acquired his slight acquaintance with my own language from being connected with the American Mission having headquarters at Kaisarieh. All the evening long, noisy crowds have been besieging the pastorate, worrying the poor man nearly out of his senses on my account; and what makes matters more annoying and lamentable, I learn afterward that his wife has departed this life but a short time ago, and the bereaved pastor is still bowed down with sorrow at the affliction – I feel like kicking myself unceremoniously out of his house. Following the Asiatic custom of welcoming a stranger, and influenced, we may reasonably suppose, as much by their eagerness to satisfy their consuming curiosity as anything else, the people come flocking in swarms to the pastorate again next morning, filling the house and grounds to overflowing, and endeavoring to find out all about me and my unheard – of mode of travelling, by questioning the poor pastor nearly to distraction. That excellent man’s thoughts seem to run entirely on missionaries and mission enterprises; so much so, in fact, that several negative assertions from me fail to entirely disabuse his mind of an idea that I am in some way connected with the work of spreading the Gospel in Asia Minor; and coming into the room where I am engaged in the interesting occupation of returning the salaams and inquisitive gaze of fifty ceremonious visitors, in slow, measured words he asks, “Have you any words for these people?” as if quite expecting to see me rise up and solemnly call upon the assembled Mussulmans, Greeks, and Armenians to forsake the religion of the False Prophet in the one case, and mend the error of their ways in the other. I know well enough what they all want, though, and dismiss them in a highly satisfactory manner by promising them that they shall all have an opportunity of seeing the bicycle ridden before I leave Angora.
About ten o’clock Mr. Binns arrives, and is highly amused at the ludicrous mistake that brought me to the Armenian pastor’s instead of to his man, with whom he had left instructions concerning me, should I arrive after his departure in the evening for the vineyard; in return he has an amusing story to tell of the people waylaying him on his way to his office, telling him that an Englishman had arrived with a wonderful araba, which he had immediately locked up in a dark room and would allow nobody to look at it, and begging him to ask me if they might come and see it. We spend the remainder of the forenoon looking over the town and the bazaar, Mr. Binus kindly announcing himself as at my service for the day, and seemingly bent on pointing out everything of interest. One of the most curious sights, and one that is peculiar to Angora, owing to its situation on a hill where little or no water is obtainable, is the bewildering swarms of su-katirs (water donkeys) engaged in the transportation of that important necessary up into the city from a stream that flows near the base of the hill. These unhappy animals do nothing from one end of their working lives to the other but toil, with almost machine-like regularity and uneventfulness, up the crooked, stony streets with a dozen large earthen-ware jars of water, and down again with the empty jars. The donkey is sandwiched between two long wooden troughs suspended to a rude pack-saddle, and each trough accommodates six jars, each holding about two gallons of water; one can readily imagine the swarms of these novel and primitive conveyances required to supply a population of thirty- five thousand people. Upon inquiring what they do in case of a fire, I learn that they don’t even think of fighting the devouring element with its natural enemy, but, collecting on the adjoining roofs, they smother the flames by pelting the burning building with the soft, crumbly bricks of which Angora is chiefly built; a house on fire, with a swarm of half- naked natives on the neighboring housetops bombarding the leaping flames with bricks, would certainly be an interesting sight.
Other pity-exciting scenes besides the patient little water-carrying donkeys are not likely to be wanting on the streets of an Asiatic city; one case I notice merits particular mention. A youth with both arms amputated at the shoulder, having not so much as the stump of an arm, is riding a donkey, and persuading the unwilling animal along quite briskly – with a stick. All Christendom could never guess how a person thus afflicted could possibly wield a stick so as to make any impression upon a donkey; but this ingenious person holds it quite handily between his chin and right shoulder, and from constant practice has acquired the ability to visit his long-eared steed with quite vigorous thwacks.
Near noon we repair to the government house to pay a visit to Sirra Pasha, the Vali or governor of the vilayet, who, having heard of my arrival, has expressed a wish to have us call on him. We happen to arrive while he is busily engaged with an important legal decision, but upon our being announced he begs us to wait a few minutes, promising to hurry through with the business. We are then requested to enter an adjoining apartment, where we find the Mayor, the Cadi, the Secretary of State, the Chief of the Angora zaptiehs, and several other functionaries, signing documents, affixing seals, and otherwise variously occupied. At our entrance, documents, pens, seals, and everything are relegated to temporary oblivion, coffee and cigarettes are produced, and the journey dunianin -athrafana (around the world) I am making with the wonderful araba becomes the all-absorbing subject. These wise men of state entertain queer, Asiatic notions concerning the probable object of my journey; they cannot bring themselves to believe it possible that I am performing so great a journey “merely as the Outing correspondent;” they think it more probable, they say, that my real incentive is to “spite an enemy” – that, having quarrelled with another wheelman about our comparative skill as riders, I am wheeling entirely around the globe in order to prove my superiority, and at the same time leave no opportunity for my hated rival to perform a greater feat – Asiatic reasoning, sure enough. Reasoning thus, and commenting in this wise among themselves, their curiosity becomes worked up to the highest possible pitch, and they commence plying Mr. Binns with questions concerning the mechanism and general appearance of the bicycle. To facilitate Mr. Binns in his task of elucidation, I produce from my inner coat-pocket a set of the earlier sketches illustrating the tour across America, and for the next few minutes the set of sketches are of more importance than all the State documents in the room. Curiously enough, the sketch entitled “A Fair Young Mormon ” attracts more attention than any of the others. The Mayor is Suleiman Effendi, the same gentleman mentioned at some length by Colonel Burnaby in his “On Horseback Through Asia Minor,” and one of his first questions is whether I am acquainted with “my friend Burnaby, whose tragic death in the Soudan will never cease to make me feel unhappy.” Suleiman Effendi appears to be remarkably intelligent, compared with many Asiatics, and, moreover, of quite a practical turn of mind; he inquires what I should do in case of a serious break-down somewhere in the far interior, and his curiosity to see the bicycle is not a little increased by hearing that, notwithstanding the extreme airiness of my strange vehicle, I have had no serious mishap on the whole journey across two continents. Alluding to the bicycle as the latest product of that Western ingenuity that appears so marvellous to the Asiatic mind, he then remarks, with some animation, “The next thing we shall see will be Englishmen crossing over to India in balloons, and dropping down at Angora for refreshments.” A uniformed servant now announces that the Vali is at liberty, and waiting to receive us in private audience. Following the attendant into another room, we find Sirra Pasha seated on a richly cushioned divan, and upon our entrance he rises smilingly to receive us, shaking us both cordially by the hand. As the distinguished visitor of the occasion, I am appointed to the place of honor next to the governor, while Mr. Binns, with whom, of course, as a resident of Angora, His Excellency is already quite well acquainted, graciously fills the office of interpreter, and enlightener of the Vali’s understanding concerning bicycles in general, and my own wheel and wheel journey in particular. Sirra Pasha is a full-faced man of medium height, black-eyed, black-haired, and, like nearly all Turkish pashas, is rather inclined to corpulency. Like many prominent Turkish officials, he has discarded the Turkish costume, retaining only the national fez; a head- dress which, by the by, is without one single merit to recommend it save its picturesqueness. In sunny weather it affords no protection to the eyes, and in rainy weather its contour conducts the water in a trickling stream down one’s spinal column. It is too thin to protect the scalp from the fierce sun-rays, and too close-fitting and close in texture to afford any ventilation, yet with all this formidable array of disadvantages it is universally worn.
I have learned during the morning that I have to thank Sirra Pasha’s energetic administration for the artificial highway from Keshtobek, and that he has constructed in the vilayet no less than two hundred and fifty miles’ of this highway, broad and reasonably well made, and actually macadamized in localities where the necessary material is to be obtained. The amount of work done in constructing this road through so mountainous a country is, as before mentioned, plainly out of all proportion to the wealth and population of a second-grade vilayet like Angora, and its accomplishment has been possible only by the employment of forced labor. Every man in the whole vilayet is ordered out to work at the road-making a certain number of days every year, or provide a substitute; thus, during the present summer there have been as many as twenty thousand men, besides donkeys, working on the roads at one time. Unaccustomed to public improvements of this nature, and, no doubt, failing to see their advantages in a country practically without vehicles, the people have sometimes ventured to grumble at the rather arbitrary proceeding of making them work for nothing, and board themselves; and it has been found expedient to make them believe that they were doing the preliminary grading for a railway that was shortly coming to make them all prosperous and happy; beyond being credulous enough to swallow the latter part of the bait, few of them have the least idea of what sort of a looking thing a railroad would be.
When the Vali hears that the people all along the road have been telling me it was a chemin de fer, he fairly shakes in his boots with laughter. Of course I point out that no one can possibly appreciate the road improvements any more than a wheelman, and explain the great difference I have found between the mule-paths of Kodjaili and the broad highways he has made through Angora, and I promise him the universal good opinion of the whole world of ‘cyclers. In reply, His Excellency hopes this favorable opinion will not be jeopardized by the journey to Yuzgat, but expresses the fear that I shall find heavier wheeling in that direction, as the road is newly made, and there has been no vehicular traffic to pack it down.
The Governor invites me to remain over until Thursday and witness the ceremony of laying the corner-stone of a new school, of the founding of which he has good reason to feel proud, and which ought to secure him the esteem of right-thinking people everywhere. He has determined it to be a common school in which no question of Mohammedan, Jew, or Christian, will be allowed to enter, but where the young ideas of Turkish, Christian, and Jewish youths shall be taught to shoot peacefully and harmoniously together. Begging to be excused from this, he then invites me to take dinner with him to-morrow evening: but this I also decline, excusing rnyself for having determined to remain over no longer than a day on account of the approaching rainy season and my anxiety to reach Teheran before it sets in. Yet a third time the pasha rallies to the charge, as though determined not to let me off without honoring me in some way; and this time he offers to furnish me a zaptieh escort, but I tell him of the zaptieh’s inability to keep up yesterday, at which he is immensely amused. His Excellency then promises to be present at the starting-point to-morrow morning, asking me to name the time and place, after which we finish the cigarettes and coffee and take our leave. We next take a survey of the mohair caravansary, where buyers and sellers and exporters congregate to transact business, and I watch with some interest the corps of half-naked sorters seated before large heaps of mohair, assorting it into the several classes ready for exportation. Here Mr. Binns’ office is situated, and we are waited upon by several of his business acquaintances; among them a member of the celebrated – celebrated in Asia Minor – Tif- ticjeeoghlou family, whose ancestors have been prominently engaged in the mohair business for so long that their very name is significatory of their profession – Tifticjee-oghlou, literally, “Mohair-dealer’s son.” The Smiths, Bakers, and Hunters of Occidental society are not a whit more significative than are many prominent names of the Orient. Prominent among the Angorians is a certain Mr. Altentopoghlou, the literal interpretation of which is, “Son of the golden ball,” and the origin of whose family name Eastern tradition has surrounded by the following little interesting anecdote: Ages ago it pleased one of the Sultans to issue a proclamation throughout the empire, promising to present a golden ball to whichever among all his subjects should prove himself the biggest liar, giving it to be understood beforehand that no “merely improbable story” would stand the ghost of a chance of winning, since he himself was to be the judge, and nothing short of a story that was simply impossible would secure the prize. The proclamation naturally made quite a stir among the great prevaricators of the realm, and hundreds of stories came pouring in from competitors everywhere, some even surreptitiously borrowing “whoppers” from the Persians, who are well known as the greatest economizers of the truth in all Asia; but they were one and all adjudged by the astute monarch-who was himself a most experienced prevaricator – probably the noblest Roman of them all – as containing incidents that might under extraordinary circumstances have been true. The coveted golden ball still remained unawarded, when one day there appeared before the gate of the Sultan’s palace, requesting an audience, an old man with travel-worn appearance, as though from a long pilgrimage, and bearing on his stooping shoulders an immense earthen-ware jar. The Sultan received the aged pilgrim kindly, and asked him what he could do for him.
“Oh, Sultan, may you live forever!” exclaimed the old man, “for your Imperial Highness is loved and celebrated throughout all the empire for your many virtues, but most of all for your wellknown love of justice.”
“Inshallah!” replied the monarch, reverently. “May it please Your Imperial Majesty,” continued the old man, calling the monarch’s attention to the jar, “Your Highness’ most excellent father – may his bones rest in peace! – borrowed from my father this jar full of gold coins, the conditions being that Your Majesty was to pay the same amount back to me.” “Absurd, impossible!” exclaimed the astonished Sultan, eying the huge vessel in question.
“If the story be true,” gravely continued the pilgrim, “pay your father’s debt; if it is as you say, impossible, I have fairly won the golden ball.” And the Sultan immediately awarded him the prize.
In the cool of the evening we ride out on horseback through vineyards and yellow-berry gardens to Mr. Binns’ country residence, a place that formerly belonged to an old pasha, a veritable Bluebeard, who built the house and placed the windows of his harem, even closely latticed as they always are, in a position that would not command so much as a glimpse of passers-by on the road, hundreds of yards away. He planted trees and gardens, and erected marble fountains at great cost. Surrounding the whole with a wall, and purchasing three beautiful young wives, the old Turk fondly fancied he had created for himself an earthly paradise; but as love laughs at locksmiths, so did these three frisky damea laugh at latticed windows, and lay their heads together against being prevented from watching passers-by through the windows of the harem. With nothing else to do, they would scheme and plot all day long against their misguided husband’s tranquillity and peace of mind. One day, while sunning himself in the garden, he discovered that they had managed to detach a section of the lattice-work from a window, and were in the habit of sticking out their heads – awful discovery. Flying into a righteous rage at this act of flagrant disobedience, he seized a thick stick and sought their apartments, only to find the lattice-work skilfully replaced, and to be confronted with a general denial of what he had witnessed with his own eyes. This did not prevent them from all three getting a severe chastisement; but as time wore on he found the life these three caged-up young women managed to lead him anything but the earthly paradise he thought he was creating, and, financial troubles overtaking him at the same time, the old fellow fairly died of a broken heart in less than twelve months after he had so hopefully installed himself in his self-created heaven.
There is a moral in the story somewhere, I think, for anybody caring to analyze it. Mr. Binns says the old Mussulman was also an inveterate hater of unbelievers, and that the old fellow’s bones would fairly rattle in his coffin were he conscious that a family of Christians are now actually occupying the house he built with such careful regard for the Mussulman’s ideas of a material heaven, with trees and fountains and black-eyed houris.
Near ten o’clock on Tuesday morning finds Angora the scene of more excitement than it has seen for some time. I am trundling through the narrow streets toward the appointed starting-place, which is at the commencement of a half-mile stretch of excellent level macadam, just beyond the tombstone-planted suburbs of the city. Mr. Binns is with me, and a squad of zaptiehs are engaged in the lively occupation of protecting us from the crush of people following us out; they are armed especially for the occasion with long switches, with which they unsparingly lay about them, seemingly only too delighted at the chance of making the dust fly from the shoulders of such unfortunate wights as the pressure of the throng forces anywhere near the magic cause of the commotion. The time and place of starting have been proclaimed by the Vali and have become generally noised abroad, and near three thousand people are already assembled when we arrive; among them is seen the genial face of Suleiman Effendi, who, in his capacity of mayor, is early on the ground with a force of zaptiehs to maintain order; and with a little knot of friends, behold, is also our humble friend the Armenian pastor, the irresistible attractions of the wicked bicycle having temporarily overcome his contempt of the pomps and vanities of secular displays.
“Englishmen are always punctual!” says Suleiman Effendi, looking at his watch; and, upon consulting our own, sure enough we have happened to arrive precisely to the minute. An individual named Mustapha, a blacksmith who has acquired an enviable reputation for skill on account of the beautiful horseshoes he turns out, now presents himself and begs leave to examine the mechanism of the bicycle, and the question arises among the officers standing by as to whether Mustapha would be able to make one; Mustapha himself thinks he could, providing he had mine always at hand to copy from.
“Yes,” suggests the practical-minded Suleiman Effendi, “yes, Mustapha, you may have mariftt enough to make one; but when you have finished it, who among all of us will have marifet enough to ride it?”
“True, effendi,” solemnly assents another, “we would have to send for an Englishman to ride it for us, after Mustapha had turned it out. “
The Mayor now requests me to ride along the road once or twice to appease the clamor of the multitude until the Vali arrives. The crowd along the road is tremendous, and on a neighboring knoll, commanding a view of the proceedings, are several carriageloads of ladies, the wives and female relatives of the officials. The Mayor is indulgent to his people, allowing them to throng the roadway, simply ordering the zaptiehs to keep my road through the surging mass open. While on the home-stretch from the second spin, up dashes the Vali in the state equipage with quite an imposing bodyguard of mounted zaptiehs, their chief being a fine military-looking Circassian in the picturesque military costume of the Caucasus. These horsemen the Governor at once orders to clear the people entirely off the road-way – an order no sooner given than executed; and after the customary interchange of salutations, I mount and wheel briskly up the broad, smooth macadam between two compact masses of delighted natives; excitement runs high, and the people clap their hands and howl approvingly at the performance, while the horsemen gallop briskly to and fro to keep them from intruding on the road after I have wheeled past, and obstructing the Governor’s view. After riding back and forth a couple of times, I dismount at the Vali’s carriage; a mutual interchange of adieus and well- wishes all around, and I take my departure, wheeling along at a ten-mile pace amid the vociferous plaudits of at least four thousand people, who watch my retreating figure until I disappear over the brow of a hill. At the upper end of the main crowd are stationed the “irregular cavalry” on horses, mules, and donkeys; and among the latter I notice our ingenious friend, the armless youth of yesterday, whom I now make happy by a nod of recognition, having scraped up a backsheesh acquaintance with him yesterday.
For.some miles the way continues fairly smooth and hard, leading through a region of low vineyard-covered hills, but ere long I arrive at the newly made road mentioned by the Vali. After which, like the course of true love, my forward career seldom runs smooth for any length of time, though ridable donkey-trails occasionally run parallel with the bogus chemin defer. For mile after mile I now alternately ride and trundle along donkey-paths, by the side of an artificial highway that would be an enterprise worthy of a European State. The surface of the road is either gravelled or of broken rock, and well rounded for self-drain- age; it is graded over the mountains, and wooden bridges, with substantial rock supports, are built across the streams; nothing is lacking except the vehicles to utilize it. In the absence of these it would almost seem to have been an unnecessary and superfluous expenditure of the people’s labor to make such a road through a country most of which is fit for little else but grazing goats and buffaloes. Aside from some half-dozen carriages at Angora, and a few light government postaya arabas – an innovation from horses for carrying the mail, recently introduced as a result of the improved roads, and which make weekly trips between such points as Angora, Yuzgat, and Tokat – the only vehicles in the country are the buffalo-carts of the larger farmers, rude home made arabas with solid wooden wheels, whose infernal creaking can be heard for a mile, and which they seldom take any distance from home, preferring their pack-donkeys and cross-country trails when going to town with produce. Perhaps in time vehicular traffic may appear as a result of suitable roads; but the natives are slow to adopt new improvements.
About two hours from Angora I pass tbrough a swampy upland basin, containing several small lakes, and then emerge into a much less mountainous country, passing several mud villages, the inhabitants of which are a dark-skinned people-Turkoman refugees, I think-who look several degrees less particular about their personal cleanliness than the villagers west of Angora. Their wretched mud hovels would seem to indicate the last degree of poverty, but numerous flocks of goats and herds of buffalo grazing near apparently tell a somewhat different story. The women and children seem mostly engaged in manufacturing cakes of tezek (large flat cakes of buffalo manure mixed with chopped straw, which are “dobbed” on the outer walls to dry; it makes very good fuel, like the “buffalo chips” of the far West), and stacking it up on the house-tops, with provident forethought, for the approaching winter.
Just as darkness is beginning to settle down over the landscape I arrive at one of these unpromising-looking clusters, which, it seems, are now peculiar to the country, and not characteristic of any particular race, for the one I arrive at is a purely Turkish village. After the usual preliminaries of pantomime and binning, I am conducted to a capacious flat roof, the common covering of several dwellings and stables bunched up together. This roof is as smooth and hard as a native threshing-floor, and well knowing, from recent experiences, the modus operandi of capturing the hearts of these bland and childlike villagers, I mount and straightway secure their universal admiration and applause by riding a few times round the roof. I obtain a supper of fried eggs and yaort (milk soured with rennet), eating it on the house-top, surrounded by the whole population of the village, on this and adjoining roofs, who watch my every movement with the most intense curiosity. It is the raggedest audience I have yet been favored with. There are not over half a dozen decently clad people among them all, and two of these are horsemen, simply remaining over night, like myself. Everybody has a fearfully flea- bitten appearance, which augurs ill for a refreshing night’s repose.
Here, likewise I am first introduced to a peculiar kind of bread, that I straightway condemn as the most execrable of the many varieties my everchanging experiences bring me in contact with, and which I find myself mentally, and half unconsciously, naming – ” blotting-paper ekmek” -a not inappropriate title to convey its appearance to the civilized mind; but the sheets of blotting-paper must be of a wheaten color and in circular sheets about two feet in diameter. This peculiar kind of bread is, we may suppose, the natural result of a great scarcity of fuel, a handful of tezek, beneath the large, thin sheet-iron griddle, being sufficient to bake many cakes of this bread. At first I start eating it something like a Shanty town goat would set about consuming a political poster, if it – not the political poster, but the Shanty town goat – had a pair of hands. This outlandish performance creates no small merriment among the watchful on-lookers, who forthwith initiate me into the mode of eating it a la Turque, which is, to roll it up like a scroll of paper and bite mouthfuls off the end. I afterwards find this particular variety of ekmek quite handy when seated around a communal bowl of yaort with a dozen natives; instead of taking my turn with the one wooden spoon in common use, I would form pieces of the thin bread into small handleless scoops, and, dipping up the yaort, eat scoop and all. Besides sparing me from using the same greasy spoon in common with a dozen natives, none of them overly squeamish as regards personal cleanliness, this gave me the appreciable advantage of dipping into the dish as often as I choose, instead of waiting for my regular turn at the wooden spoon.
Though they are Osmanli Turks, the women of these small villages appear to make little pretence of covering their faces. Among themselves they constitute, as it were, one large family gathering, and a stranger is but seldom seen. They are apparently simple-minded females, just a trifle shame-faced in their demeanor before a stranger, sitting apart by themselves while listening to the conversation between myself and the men. This, of course, is very edifying, even apart from its pantomimic and monosyllabic character, for I am now among a queer people, a people through the unoccupied chambers of whose unsophisticated minds wander strange, fantastic thoughts. One of the transient horsemen, a contemplative young man, the promising appearance of whose upper lip proclaims him something over twenty, announces that he likewise is on the way to Yuzgat; and after listening attentively to my explanations of how a wheelman climbs mountains and overcomes stretches of bad road, he solemnly inquires whether a ‘cycler could scurry up a mountain slope all right if some one were to follow behind and touch him up occasionally with a whip, in the persuasive manner required in driving a horse. He then produces a rawhide “persuader,” and ventures the opinion that if he followed close behind me to Yuzgat, and touched me up smartly with it whenever we came to a mountain, or a sandy road, there would be no necessity of trundling any of the way. He then asks, with the innocent simplicity of a child, whether in case he made the experiment, I would get angry and shoot him.
The other transient appears of a more speculative turn of mind, and draws largely upon his own pantomimic powers and my limited knowledge of Turkish, to ascertain the difference between the katch lira of a bicycle at retail, and the hatch lira of its manufacture. From the amount of mental labor he voluntarily inflicts upon himself to acquire this particular item of information, I apprehend that nothing less than wild visions of acquiring a rapid fortune by starting a bicycle factory at Angora, are flitting through his imaginative mind. The villagers themselves seem to consider me chiefly from the standpoint of their own peculiar ideas concerning the nature of an Englishman’s feelings toward a Russian. My performance on the roof has put them in the best of humor, and has evidently whetted their appetites for further amusement. Pointing to a stolid-looking individual, of an apparently taciturn disposition, and who is one of the respectably-dressed few, they accuse him of being a Eussiau; and then all eyes are turned towards me, as though they quite expect to see me rise up wrathfully and make some warlike demonstration against him. My undemonstrative disposition forbids so theatrical a proceeding, however, and I confine myself to making a pretence of falling into the trap, casting furtive glances of suspicion towards the supposed hated subject of the Czar, and making whispered inquiries of my immediate neighbors concerning the nature of his mission in Turkish territory. During this interesting comedy the “audience” are fairly shaking in their rags with suppressed merriment; and when the taciturn individual himself – who has thus far retained his habitual self-composure – growing restive under the hateful imputation of being a Muscov and my supposed bellicose sentiments toward him in consequence, finally repudiates the part thus summarily assigned him, the whole company bursts out into a boisterous roar of laughter. At this happy turn of sentiment I assume an air of intense relief, shake the taciturn man’s hand, and, borrowing the speculative transient’s fez, proclaim myself a Turk, an act that fairly “brings down the house.”
Thus the evening passes merrily away until about ten o’clock, when the people begin to slowly disperse to the roofs of their respective habitations, the whole population sleeping on the house-tops, with no roof over them save the star-spangled vault – the arched dome of the great mosque of the universe, so often adorned with the pale yellow, crescent-shaped emblem of their religion. Several families occupy the roof which has been the theatre of the evening’s social gathering, and the men now consign me to a comfortable couch made up of several quilts, one of the transients thoughtfully cautioning me to put my moccasins under my pillow, as these articles were the object of almost universal covetousness during the evening. No sooner am I comfortably settled down, than a wordy warfare breaks out in my immediate vicinity, and an ancient female makes a determined dash at my coverlet, with the object of taking forcible possession; but she is seized and unceremoniously hustled away by the men who assigned me my quarters. It appears that, with an eye singly and disinterestedly to my own comfort, and regardless of anybody else’s, they have, without taking the trouble to obtain her consent, appropriated to my use the old lady’s bed, leaving her to shift for herself any way she can, a high-handed proceeding that naturally enough arouses her virtuous indignation to the pitch of resentment. Upon this fact occurring to me, I of course immediately vacate the property in dispute, and, with true Western gallantry, arraign myself on the rightful owner’s side by carrying my wheel and other effects to another position; whereupon a satisfactory compromise is soon arranged between the disputants, by which another bed ia prepared for me, and the ancient dame takes triumphant possession of her own. Peace and tranquillity being thus established on a firm basis, the several families tenanting our roof settle themselves snugly down. The night is still and calm, and naught is heard save my nearer neighbors’ scratching, scratching, scratching. This – not the scratching, but the quietness – doesn’t last long, however, for it is customary to collect all the four-footed possessions of the village together every night and permit them to occupy the inter-spaces between the houses, while the humans are occupying the roofs, the horde of watch- dogs being depended upon to keep watch and ward over everything. The hovels are more underground than above the surface, and often, when the village occupies sloping ground, the upper edge of the roof is practically but a continuation of the solid ground, or at the most there is but a single step-up between them. The goats are of course permitted to wander whithersoever they will, and equally, of course, they abuse their privileges by preferring the roofs to the ground and wandering incessantly about among the sleepers. Where the roof comes too near the ground some temporary obstruction is erected, to guard against the intrusion of venturesome buffaloes. No sooner have the humans quieted down, than several goats promptly invade the roof, and commence their usual nocturnal promenade among the prostrate forms of their owners, and further indulge their well-known goatish propensities by nibbling away the edges of the roof. (They would, of course, prefer a square meal off a patchwork quilt, but from their earliest infancy they are taught that meddling with the bedclothes will bring severe punishment.) A buffalo occasionally gives utterance to a solemn, prolonged ” m-o-o-o;” now and then a baby wails its infantile disapproval of the fleas, and frequent noisy squabbles occur among the dogs. Under these conditions, it is not surprising that one should woo in vain the drowsy goddess; and near midnight some person within a few yards of my couch begins groaning fearfully, as if in great pain – probably a case of the stomach-ache, I mentally conclude, though this hasty conclusion may not unnaturally result from an inner consciousness of being better equipped for curing that particular affliction than any other. From the position of the sufferer, I am inclined to think it is the same ancient party that ousted me out of her possessions two hours ago, and I lay here as far removed from the realms of unconsciousness as the moment I retired, expecting every minute to see her appear before me in a penitential mood, asking me to cure her, for the inevitable hakim question had been raised during the evening. She doesn’t present herself, however; perhaps the self-accusations of her conscience, for having in the moment of her wrath attempted to appropriate my coverlet in so rude a manner, prevent her appealing to me now in the hour of distress. These people are early risers; the women are up milking the goats and buffaloes before daybreak, and the men hieing them away to the harvest fields and threshing-floors. I, likewise, bestir myself at daylight, intending to reach the next village before breakfast.
CHAPTER XIV.
ACROSS THE KIZIL IRMAK RIVER TO YUZGAT.
The country continues much the same as yesterday, with the road indifferent for wheeling. Reaching the expected village about eight o’clock, I breakfast off ekmek and new buffalo milk, and at once continue on my way, meeting nothing particularly interesting, save a lively bout occasionally with goat-herds’ dogs – the reminiscences of which are doubtless more vividly interesting to myself than they would be to the reader – until high noon, when I arrive at another village, larger, but equally wretched- looking, on the Kizil Irmak River, called Jas-chi-khan. On the west bank of the stream are some ancient ruins of quite massive architecture, and standing on the opposite side of the road, evidently having some time been removed from the ruins with a view to being transported elsewhere, is a couchant lion of heroic proportions, carved out of a solid block of white marble; the head is gone, as though its would-be possessors, having found it beyond their power to transport the whole animal, have made off with what they could. An old and curiously arched bridge of massive rock spans the river near its entrance to a wild, rocky gorge in the mountains; a primitive grist mill occupies a position to the left, near the entrance to the gorge, and a herd of camels are slaking their thirst or grazing near the water’s edge to the right – a genuine Eastern picture, surely, and one not to be seen every day, even in the land where to see it occasionally is quite possible.
Riding into Jas-chi-khan, I dismount at a building which, from the presence of several “do-nothings,” I take to be a khan for the accommodation of travellers. In a partially open shed-like apartment are a number of demure looking maidens, industriously employed in weaving carpets by hand on a rude, upright frame, while two others, equally demure-looking, are seated on the ground cracking wheat for pillau, wheat being substituted for rice where the latter is not easily obtainable, or is too expensive. Waiving all considerations of whether I am welcome or not, I at once enter this abode of female industry, and after watching the interesting process of carpet-weaving for some minutes, turn my attention to the preparers of cracked wheat. The process is the same primitive one that has been employed among these people from time immemorial, and the same that is referred to in the passage of Scripture which says: “Two women were grinding corn in the field;” it consists of a small upper and nether millstone, the upper one being turned round by two women sitting facing each other; they both take hold of a perpendicular wooden handle with one hand, employing the other to feed the mill and rake away the cracked grain. These two young women have evidently been very industrious this morning; they have half-buried themselves in the product of their labors, and are still grinding away as though for their very lives, while the constant “click-clack ” of the carpet weavers prove them likewise the embodiment of industry. They seem rather disconcerted by the abrupt intrusion and scrutinizing attentions of a Frank and a stranger; however, the fascinating search for bits of interesting experience forbids my retirement on that account, but rather urges me to make the most of fleeting opportunities. Picking up a handful of the cracked wheat, I inquire of one of the maidens if it is for pillau; the maiden blushes at being thus directly addressed, and with downcast eyes vouchsafes an affirmative nod in reply; at the same time an observant eye happens to discover a little brown big-toe peeping out of the heap of wheat, and belonging to the same demure maiden with the downcast eyes. I know full well that I am stretching a point of Mohammedan etiquette, even by coming among these industrious damsels in the manner I am doing, but the attention of the men is fully concentrated on the bicycle outside, and the temptation of trying the experiment of a little jocularity, just to see what comes of it, is under the circumstances irresistible. Conscious of venturing where angels fear to tread. I stoop down, and take hold of the peeping little brown big-toe, and addressing the demure maiden with the downcast eyes, inquire, “Is this also for pillau.” This proves entirely too much for the risibilities of the industrious pillau grinders, and letting go the handle of the mill, they both give themselves up to uncontrollable laughter; the carpet-weavers have been watching me out of the corners of their bright, black eyes, and catching the infection, the click clack of the carpet-weaving machines instantly ceases, and several of the weavers hurriedly retreat into an adjoining room to avoid the awful and well-nigh unheard-of indiscretion of laughing in the presence of a stranger. Having thus yielded to the temptation and witnessed the results, I discreetly retire, meeting at the entrance a gray-bearded Turk coming to see what the merriment and the unaccountable stopping of the carpet-weaving frames is all about. A sheep has been slaughtered in Jas-chi-khan this morning, and I obtain a nice piece of mutton, which I hand to a bystander, asking him to go somewhere and cook it; in five minutes he returns with the meat burnt black outside and perfectly raw within. Seeing my evident disapproval of its condition, the same ancient person who recently appeared upon the scene of my jocular experiment and who has now squatted himself down close beside me, probably to make sure against any further indiscretions, takes the meat, slashes it across in several directions with his dagger, orders the afore-mentioned bystander to try it over again, and then coolly wipes his blackened and greasy fingers on my sheet of ekmek as though it were a table napkin. I obtain a few mouthfuls of eatable meat from the bystander’s second culinary effort, and then buy a water-melon from a man happening along with a laden donkey; cutting iuto the melon I find it perfectly green all through, and toss it away; the men look surprised, and some youngsters straightway pick it up, eat the inside out until they can scoop out no more, and then, breaking the rind in pieces, they scrape it out with their teeth until it is of egg-shell thinness. They seem to do these things with impunity in Asia.
The grade and the wind are united against me on leaving Jas-chi-khan, but it is ridable, and having made such a dismal failure about getting dinner, I push on toward a green area at the base of a rocky mountain spur, which I observed an hour ago from a point some distance west of the Kizil Irmak, and concluded to be a cluster of vineyards. This conjecture turns out quite correct, and, what is more, my experience upon arriving there would seem to indicate that the good genii detailed to arrange the daily programme of my journey had determined to recompense me to-day for having seen nothing of the feminine world of late but yashmaks and shrouds, and momentary monocular evidence; for here again am I thrown into the society of a bevy of maidens, more interesting, if anything, than the nymphs of industry at Jas-chi-khan. There is apparently some festive occasion at the little vineyard-environed village, which stands back a hundred yards or so from the road, and which ia approached by a narrow foot-way between thrifty-looking vineyards. Three blooming damsels, in all the bravery of holiday attire, with necklaces and pendants of jingling coins to distinguish them from the matrons, come hurrying down the pathway toward the road at my approach. Seeing me dismount, upon arriving opposite the village, the handsomest and gayest dressed of the three goes into one of the vineyards, and with charming grace of manner, presents herself before me with both hands overflowing with bunches of luscious black grapes. Their abundant black tresses are gathered in one long plait behind; they wear bracelets, necklaces, pendants, brow-bands, head ornaments, and all sorts of wonderful articles of jewelry, made out of the common silver and metallic coins of the country; they are small of stature and possess oval faces, large black eyes, and warm, dark complexions. Their manner and dress prove rather a puzzle in determining their nationality; they are not Turkish, nor Greek, nor Armenian, nor Circassian; they may possibly be sedentary Turkomans; but they possess rather a Jewish cast of countenance, and my first impression of them is, that they are “Bible people,” the original inhabitants of the country, who have somehow managed to cling to their little possessions here, in spite of Greeks, Turks, and Persians, and other conquering races who have at times overrun the country; perhaps they have softened the hearts of everybody undertaking to oust them by their graceful manners.
Other villagers soon collect, making a picturesque and interesting group around the bicycle; but the maiden with the grapes makes too pretty and complete a picture, for any of the others to attract more than passing notice. One of her two companions whisperingly calls her attention to the plainly evident fact that she is being regarded with admiration by the stranger. She blushes perceptibly through her nut-brown cheeks at hearing this, but she is also quite conscious of her claims to admiration, and likes to be admired; so she neither changes her attitude of respectful grace, nor raises her long drooping eyelashes, while I eat and eat grapes, taking them bunch after bunch from her overflowing hands, until ashamed to eat any more. I confess to almost falling in love with that maiden, her manners were so easy and graceful; and when, with ever-downcast eyes and a bewitching manner that leaves not the slightest room for considering the doing so a bold or forward action, she puts the remainder of the grapes in my coat pockets, a peculiar fluttering sensation – but I draw a veil over my feelings, they are too sacred for the garish pages of a book. I do not inquire about their nationality, I would rather it remain a mystery, and a matter for future conjecture; but before leaving I add something to her already conspicuous array of coins that have been increasing since her birth, and which will form her modest dowry at marriage. The road continues of excellent surface, but rather hilly for a few miles, when it descends into the Valley of the Delijeh Irmak, where the artificial highway again deteriorates into the unpacked condition of yesterday; the donkey trails are shallow trenches of dust, and are no longer to be depended upon as keeping my general course, but are rather cross-country trails leading from one mountain village to another. The well-defined caravan trail leading from Ismidt to Angora comes no farther eastward than the latter city, which is the central point where the one exportable commodity of the vilayet is collected for barter and transportation to the seaboard. The Delijeh Irmak Valley is under partial cultivation, and occasionally one passes through small areas of melon gardens far away from any permanent habitations; temporary huts or dug- outs are, however, an invariable adjunct to these isolated possession of the villagers, in which some one resides day and night during the melon season, guarding their property with gun and dog from unscrupulous wayfarers, who otherwise would not hesitate to make their visit to town profitable as well as pleasurable, by surreptitiously confiscating a donkey-load of salable melons from their neighbor’s roadside garden. Sometimes I essay to purchase a musk-melon from these lone sentinels, but it is impossible to obtain one fit to eat; these wretched prayers on Nature’s bounty evidently pluck and devour them the moment they develop from the bitterness of their earliest growth. No villages are passed on the road after leaving the vintagers’ cluster at noon, but bunches of mud hovels are at intervals descried a few miles to the right, perched among the hills that form the southern boundary of the valley; being of the same color as the general surface about them, they are not easily distinguishable at a distance. There seems to be a decided propensity among the natives for choosing the hills as an habitation, even when their arable lands are miles away in the valley; the salubrity of the more elevated location may be the chief consideration, but a swiftly flowing mountain rivulet near his habitation is to the Mohammedan a source of perpetual satisfaction.
I travel along for some time after nightfall, in hopes of reaching a village, but none appearing, I finally decide to camp out. Choosing a position behind a convenient knoll, I pitch the tent where it will bo invisible from the road, using stones in lieu of tent-pegs; and inhabiting for the first time this unique contrivance, I sup off the grapes remaining over from the bountiful feast at noon-and, being without any covering, stretch myself without undressing beside the upturned bicycle; notwithstanding the gentle reminders of unsatisfied hunger, I am enjoying the legitimate reward of constant exercise in the open air ten minutes after pitching the tent. Soon after midnight I am awakened by the chilly influence of the “wee sma’ hours,” and recognizing the likelihood of the tent proving more beneficial as a coverlet than a roof, in the absence of rain, I take it down and roll myself up in it; the thin, oiled cambric is far from being a blanket, however, and at daybreak the bicycle and everything is drenched with one of the heavy dews of the country. Ten miles over an indifferent road is traversed next morning; the comfortless reflection that anything like a “square meal” seems out of the question anywhere between the larger towns scarcely tends to exert a soothing influence on the ravenous attacks of a most awful appetite; and I am beginning to think seriously of making a detour of several miles to reach a mountain village, when I meet a party of three horsemen, a Turkish Bey – with an escort of two zaptiehs. I am trundling at the time, and without a moment’s hesitancy I make a dead set at the Bey, with the single object of satisfying to some extent my gastronomic requirements.
“Bey Effendi, have you any ekmek?” I ask, pointing inquiringly to his saddle-bags on a zaptieh’s horse, and at the same time giving him to understand by impressive pantomime the uncontrollable condition of my appetite. With what seems to me, under the circumstances, simply cold- blooded indifference to human suffering; the Bey ignores my inquiry altogether, and concentrating his whole attention on the bicycle, asks, “What is that?” “An Americanish araba, Effendi; have you any ekmek ?” toying suggestively with the tell-tale slack of my revolver belt.
“Where have you come from?” “Stamboul; have you ekmek in the saddle- bags, Effendi.” this time boldly beckoning the zaplieh with the Bey’s effects to approach nearer.
“Where are you going?” “Yuzgat! ekmek! ekmek!” tapping the saddle-bags in quite an imperative manner. This does not make any outward impression upon the Bey’s aggravating imperturbability, however; he is not so indifferent to my side of the question as he pretends; aware of his inability to supply my want, and afraid that a negative answer would hasten my departure before he has fully satisfied his curiosity concerning me, he is playing a. little game of diplomacy in his own interests.
“What is it for.” he now asks, with soul-harrowing indifference to all my counter inquiries.” To bin,” I reply, desperately, curt and indifferent, beginning to see through his game. ” Bin, bin! bacalem.” he says; supplementing the request with a coaxing smile. At the same moment my long-suffering digestive apparatus favors me with an unusually savage reminder, and nettled beyond the point where forbearance ceases to be any longer a virtue, I return an answer not exactly complimentary to the Bey’s ancestors, and continue my hungry way down the valley. A couple of miles after leaving the Bey, I intercept a party of peasants traversing a cross-country trail, with a number of pack-donkeys loaded with rock-salt, from whom I am fortunately able to obtain several thin sheets of ekmek, which I sit down and devour immediately, without even water to moisten the repast; it seems one of the most tasteful and soul-satisfying breakfasts I ever ate.
Like misfortunes, blessings never seem to come singly, for, an hour after thus breaking my fast I happen upon a party of villagers working on an unfinished portion of the new road; some of them are eating their morning meal of ekmek and yaort, and no sooner do I appear upon the scene than I am straightway invited to partake, a seat in the ragged circle congregated around the large bowl of clabbered milk being especially prepared with a bunch of pulled grass for my benefit. The eager hospitality of these poor villagers is really touching; they are working without so much as “thank you” for payment, there is not a garment amongst the gang fit for a human covering; their unvarying daily fare is the “blotting-paper ekmek” and yaort, with a melon or a cucumber occasionally as a luxury; yet, the moment I approach, they assign me a place at their “table,” and two of them immediately bestir themselves to make me a comfortable seat. Neither is there so much as a mercenary thought among them in connection with the invitation; these poor fellows, whose scant rags it would be a farce to call clothing, actually betray embarrassment at the barest mention of compensation; they fill my pockets with bread, apologize for the absence of coffee, and compare the quality of their respective pouches of native tobacco in order to make me a decent cigarette.
Never, surely, was the reputation of Dame Fortune for fickleness so completely proved as in her treatment of me this morning – ten o’clock finds me seated on a pile of rugs in a capacious black tent, “wrassling” with a huge bowl of savory mutton pillau, flavored with green herbs, as the guest of a Koordish sheikh; shortly afterwards I meet a man taking a donkey-load of musk-melons to the Koordish camp, who insists on presenting me with the finest melon I have tasted since leaving Constantinople; and high noon finds me the guest of another Koordish sheikh; thus does a morning, which commenced with a fair prospect of no breakfast, following after yesterday’s scant supply of unsuitable food, end in more hospitality than I know what to do with. These nomad tribes of the famous “black-tents ” wander up toward Angora every summer with their flocks, in order to be near a market at shearing time; they are famed far and wide for their hospitality. Upon approaching the great open-faced tent of the Sheikh, there is a hurrying movement among the attendants to prepare a suitable raised seat, for they know at a glance that I am an Englishman, and likewise are aware that an Englishman cannot sit cross-legged like an Asiatic; at first, I am rather surprised at their evident ready recognition of my nationality, but I soon afterwards discover the reason. A hugh bowl of pillau, and another of excellent yaort is placed before me without asking any questions, while the dignified old Sheikh fulfils one’s idea of a gray-bearded nomad patriarch to perfection, as he sits cross legged on a rug, solemnly smoking a nargileh, and watching to see that no letter of his generous code of hospitality toward strangers is overlooked by the attendants. These latter seem to be the picked young men of the tribe; fine, strapping fellows, well-dresed, six-footers, and of athletic proportions; perfect specimens of semi- civilized manhood, that would seem better employed in a grenadier regiment than in hovering about the old Sheikh’s tent, attending to the filling and lighting of his nargileh, the arranging of his cushions by day and his bed at night, the serving of his food, and the proper reception of his guests; and yet it is an interesting sight to see these splendid young fellows waiting upon their beloved old chieftain, fairly bounding, like great affectionate mastiffs, at his merest look or suggestion. Most of the boys and young men are out with the flocks, but the older men, the women and children, gather in a curious crowd before the open tent; they maintain a respectful silence so long as I am their Sheikh’s guest, but they gather about me without reserve when I leave the hospitable shelter of that respected person’s quarters. After examining my helmet and sizing up my general appearance, they pronounce me an “English zaptieh,” a distinction for which I am indebted to the circumstance of Col. N–, an English officer, having recently been engaged in Koordistan organizing a force of native zaptiehs. The women of this particular camp seem, on the whole, rather unprepossessing specimens; some of them are hooked-nosed old hags, with piercing black eyes, and hair dyed to a flaming “carrotty” hue with henna; this latter is supposed to render them beautiful, and enhance their personal appearance in the eyes of the men; they need something to enhance their personal appearance, certainly, but to the untutored and inartistic eye of the writer it produces a horrid, unnatural effect. According to our ideas, flaming red hair looks uncanny and of vulgar, uneducated taste, when associated with coal-black eyes and a complexion like gathering darkness. These vain mortals seem inclined to think that in me they have discovered something to be petted and made much of, treating me pretty much as a troop of affectionate little girls – would treat a wandering kitten that might unexpectedly appear in their midst. Giddy young things of about fifty summers cluster around me in a compact body, examining my clothes from helmet to moccasins, and critically feeling the texture of my coat and shirt, they take off my helmet, reach over each other’s shoulders to stroke my hair, and pat my cheeks in the most affectionate manner; meanwhile expressing themselves in soft, purring comments, that require no linguistic abilities to interpret into such endearing remarks as, “Ain’t he a darling, though?” “What nice soft hair and pretty blue eyes.” “Don’t you wish the dear old Sheikh would let us keep him. “Considering the source whence it comes, it requires very little of this to satisfy one, and as soon as I can prevail upon them to let me escape, I mount and wheel away, several huge dogs escorting me, for some minutes, in the peculiar manner Koordish dogs have of escorting stray ‘cyclers.
CHAPTER XV.
FROM THE KOORDISH CAMP TO YUZGAT.
>From the Koordish encampment my route leads over a low mountain spur by easy gradients, and by a winding, unridable trail down into the valley of the eastern fork of the Delijah Irmak. The road improves as this valley is reached, and noon finds me the wonder and admiration of another Koordish camp, where I remain a couple of hours in deference to the powers of the midday sun. One has no scruples about partaking of the hospitality of the nomad Koords, for they are the wealthiest people in the country, their flocks covering the hills in many localities; they are, as a general thing, fairly well dressed, are cleaner in their cooking than the villagers, and hospitable to the last degree. Like the rest of us, however, they have their faults as well as their virtues; they are born freebooters, and in unsettled times, when the Turkish Government, being handicapped by weightier considerations, is compelled to relax its control over them, they seldom fail to promptly respond to their plundering instincts and make no end of trouble. They still retain their hospitableness, but after making a traveller their guest for the night, and allowing him to depart with everything he has, they will intercept him on the road and rob him. They have some objectionable habits, even in these peaceful times, which will better appear when we reach their own Koordistan, where we shall, doubtless, have better opportunities for criticising them. Whatever their faults or virtues, I leave this camp, hoping that the termination of the day may find me the guest of another sheikh for the night An hour after leaving this camp I pass through an area of vineyards, out of which people come running with as many grapes among them as would feed a dozen people; the road is ridable, and I hurry along to avoid their bother. Verily it would seem that I am being hounded down by retributive justice for sundry evil thoughts and impatient remarks, associated with my hungry experiences of early morning; then I was wondering where the next mouthful of food was going to overtake me, this afternoon finds me pedalling determinedly to prevent being overtaken by it.
The afternoon is hot and with scarcely a breath of air moving; the little valley terminates in a region of barren, red hills, on which the sun glares fiercely; some toughish climbing has to be accomplished in scaling a ridge, and then. I emerge into an upland lava plateau, where the only vegetation is sun-dried weeds and thistles. Here a herd of camels are contentedly browsing, munching the dry, thorny herbage with a satisfaction that is evident a mile away. From casual observations along the route, I am inclined to think a camel not far behind a goat in the depravity of its appetite; a camel will wander uneasily about over a greensward of moist, succulent grass, scanning his surroundings in search of giant thistles, frost-bitten tumble-weeds, tough, spriggy camel thorns, and odds and ends of unpalatable vegetation generally. Of course, the “ship of the desert” never sinks to such total depravity as to hanker after old gum overshoes and circus posters, but if permitted to forage around human habitations for a few generations, I think they would eventually degenerate to the goat’s disreputable level. The expression of utter astonishment that overspreads the angular countenance of the camels browsing near the roadside, at my appearance, is one of the most ludicrous sights imaginable; they seem quite intelligent enough to recognize in a wheelman and his steed something inexplicable and foreign to their country, and their look of timid inquiry seems ridiculously unsuited to their size and the general ungainliness of their appearance, producing a comical effect that is worth going miles to see. It is approaching sun-down, when, ascending a ridge overlooking another valley, I am gratified at seeing it occupied by several Koordish camps, their clusters of black tents being a conspicuous feature of the landscape. With a fair prospect of hospitable quarters for the night before me, and there being no distinguishable signs of a road, I make my way across country toward one of the camps that seems to be nearest my proper course. I have arrived within a mile of my objective point, when I observe, at the base of a mountain about half the distance to my right, a large, white two-storied building, the most pretentious structure, by long odds, that has been seen since leaving Angora. My curiosity is, of course, aroused concerning its probable character; it looks like a bit of civilization that has in some unaccountable manner found its way to a region where no other human habitations are visible, save the tents of wild tribesmen, and I at once shape my course toward it. It turns out to be a rock-salt mine or quarry, that supplies the whole region for scores of miles around with salt, rock-salt being the only kind obtainable in the country; it was from this mine that the donkey party from whom I first obtained bread this morning fetched their loads. Here I am invited to remain over night, am provided with a substantial supper, the menu including boiled mutton, with cucumbers for desert. The managers and employees of the, quarry make their cucumbers tasteful by rubbing the end with a piece of rock-salt each time it is cut off or bitten, each person keeping a select little square for the purpose. The salt is sold at the mine, and owners of transportation facilities in the shape of pack animals make money by purchasing it here at six paras an oke, and selling it at a profit in distant towns.
Two young men seem to have charge of transacting the business; one of them is inordinately inquisitive, he even wants to try and unstick the envelope containing a letter of introduction to Mr. Tifticjeeoghlou’s father in Yuzgat, and read it out of pure curiosity to see what it says; and he offers me a lira for my Waterbury watch, notwithstanding its Alla Franga face is beyond his Turkish comprehension. The loud, confident tone in which the Waterbury ticks impresses the natives very favorably toward it, and the fact of its not opening at the back like other time- pieces, creates the impression that it is a watch that never gets cranky and out of order; quite different from the ones they carry, since their curiosity leads them to be always fooling with the works. American clocks are found all through Asia Minor, fitted with Oriental faces and there is little doubt but the Waterbury, with its resonant tick, if similiarly prepared, would find here a ready market. The other branch of the managerial staff is a specimen of humanity peculiarly Asiatic Turkish, a melancholy-faced, contemplative person, who spends nearly the whole evening in gazing in silent wonder at me and the bicycle; now and then giving expression to his utter inability to understand how such things can possibly be by shaking his head and giving utterance to a peculiar clucking of astonishment. He has heard me mention having come from Stamboul, which satisfies him to a certain extent; for, like a true Turk, he believes that at Stamboul all wonderful things originate; whether the bicycle was made there, or whether it originally came from somewhere else, doesn’t seem to enter into his speculations; the simple knowledge that I have come from Stamboul is all-sufficient for him; so far as he is concerned, the bicycle is simply another wonder from Stamboul, another proof that the earthly paradise of the Mussulman world on the Bosphorus is all that he has been taught to believe it. When the contemplative young man ventures away from the dreamy realms of his own imaginations, and from the society of his inmost thoughts, far enough to make a remark, it is to ask me something about Stamboul; but being naturally taciturn and retiring, and moreover, anything but an adept at pantomimic language, he prefers mainly to draw his own conclusions in silence. He manages to make me understand, however, that he intends before long making a journey to see Stamboul for himself; like many another Turk from the barren hills of the interior, he will visit the Ottoman capital; he will recite from the Koran under the glorious mosaic dome of St. Sophia; wander about that wonder of the Orient, the Stamboul bazaar; gaze for hours on the matchless beauties of the Bosphorus ; ride on one of the steamboats; see the railway, the tramway, the Sultan’s palaces, and the shipping, and return to his native hills thoroughly convinced that in all the world there is no place fit to be compared with Stamboul; no place so full of wonders; no place so beautiful; and wondering how even the land of the kara ghuz kiz, the material paradise of the Mohammedans, can possibly be more lovely. The contemplative young man is tall and slender, has large, dreamy, black eyes, a downy upper lip, a melancholy cast of countenance, and wears a long print wrapper of neat dotted pattern, gathered at the waist with a girdle a la dressing-gown.
The inquisitive partner makes me up a comfortable bed of quilts on the divan of a large room, which is also occupied by several salt traders remaining over night, and into which their own small private apartments open. A few minutes after they have retired to their respective rooms, the contemplative young man reappears with silent tread, and with a scornful glance at my surroundings, both human and inanimate, gathers up my loose effects, and bids me bring bicycle and everything into his room; here, I find, he has already prepared for my reception quite a downy couch, having contributed, among other comfortable things, his wolf-skin overcoat; after seeing me comfortably established on a couch more appropriate to my importance as a person recently from Stamboul than the other, he takes a lingering look at the bicycle, shakes his head and clucks, and then extinguishes the light. Sunrise on the following morning finds me wheeling eastward from the salt quarry, over a trail well worn by salt caravans, to Yuzgat; the road leads for some distance down a grassy valley, covered with the flocks of the several Koordish camps round about; the wild herdsmen come galloping from all directions across the valley toward me, their uncivilized garb and long swords giving them more the appearance of a ferocious gang of cut-throats advancing to the attack than shepherds. Hitherto, nobody has seemed any way inclined to attack me; I have almost wished somebody would undertake a little devilment of some kind, for the sake of livening things up a little, and making my narrative more stirring; after venturing everything, I have so far nothing to tell but a story of being everywhere treated with the greatest consideration, and much of the time even petted. I have met armed men far away from any habitations, whose appearance was equal to our most ferocious conception of bashi bazouks, and merely from a disinclination to be bothered, perhaps being in a hurry at the time, have met their curious inquiries with imperious gestures to be gone; and have been guilty of really inconsiderate conduct on more than one occasion, but under no considerations have I yet found them guilty of anything worse than casting covetous glances at my effects. But there is an apparent churlishness of manner, and an overbearing demeanor, as of men chafing under the restraining influences that prevent them gratifying their natural free-booting instincts, about these Koordish herdsmen whom I encounter this morning, that forms quite a striking contrast to the almost childlike harmlessness and universal respect toward me observed in the disposition of the villagers. It requires no penetrating scrutiny of these fellows’ countenances to ascertain that nothing could be more uncongenial to them than the state of affairs that prevents them stopping ine and looting me of everything I possess; a couple of them order me quite imperatively to make a detour from my road to avoid approaching too near their flock of sheep, and their general behavior is pretty much as though seeking to draw me into a quarrel, that would afford them an opportunity of plundering me. Continuing on the even tenor of my way, affecting a lofty unconsciousness of their existence, and wondering whether, in case of being molested, it would be advisable to use my Smith & Wesson in defending my effects, or taking the advice received in Constantinople, offer no resistance whatever, and trust to being able to recover them through the authorities, I finally emerge from their vicinity. Their behavior simply confirms what I have previously understood of their character; that while they will invariably extend hospitable treatment to a stranger visiting their camps, like unreliable explosives, they require to be handled quite “gingerly” when encountered on the road, to prevent disagreeable consequences.
Passing through a low, marshy district, peopled with solemn-looking storks and croaking frogs, I meet a young sheikh and his personal attendants returning from a morning’s outing at their favorite sport of hawking; they carry their falcons about on small perches, fastened by the leg with a tiny chain. I try to induce them to make a flight, but for some reason or other they refuse; an Osmanli Turk would have accommodated me in a minute. Soon I arrive at another Koordish camp, fording a stream in order to reach their tents, for I have not yet breakfasted, and know full well that no better opportunity of obtaining one will be likely to turn up. Entering the nearest tent, I make no ceremony of calling for refreshments, knowing well enough that a heaping dish of pillau will be forthcoming, and that the hospitable Koords will regard the ordering of it as the most natural thing in the world. The pillau is of rice, mutton, and green herbs, and is brought in a large pewter dish; and, together with sheet bread and a bowl of excellent yaort, is brought on a massive pewter tray, which has possibly belonged to the tribe for centuries. These tents are divided into several compartments; one end is a compartment where the men congregate in the daytime, and the younger men sleep at night, and where guests are received and entertained; the central space is the commissary and female industrial department; the others are female and family sleeping places. Each compartment is partitioned off with a hanging carpet partition; light portable railing of small, upright willow sticks bound closely together protects the central compartment from a horde of dogs hungrily nosing about the camp, and small “coops” of the same material are usually built inside as a further protection for bowls of milk, yaort, butter, cheese, and cooked food; they also obtain fowls from the villagers, which they keep cooped up in a similar manner, until the hapless prisoners are required to fulfil their destiny in chicken pillau; the capacious covering over all is strongly woven goats’-hair material of a black or smoky brown color. In a wealthy tribe, the tent of their sheikh is often a capacious affair, twenty-five by one hundred feet, containing, among other compartments, stabling and hay-room for the sheikh’s horses in winter. My breakfast is brought in from the culinary department by a young woman of most striking appearance, certainly not less than six feet in height; she is of slender, willowy build, and straight as an arrow; a wealth of auburn hair is surmounted by a small, gay-colored turban; her complexion is fairer than common among Koordish woman, and her features are the queenly features of a Juno; the eyes are brown and lustrous, and, were the expression but of ordinary gentleness, the picture would be perfect; but they are the round, wild-looking orbs of a newly-caged panther- grimalkin eyes, that would, most assuredly, turn green and luminous in the dark. Other women come to take a look at the stranger, gathering around and staring at rne, while I eat, with all their eyes – and such eyes. I never before saw such an array of “wild-animal eyes;” no, not even in the Zoo. Many of them are magnificent types of womanhood in every other respect, tall, queenly, and symmetrically perfect; but the eyes-oh, those wild, tigress eyes. Travellers have told queer, queer stories about bands of these wild-eyed Koordish women waylaying and capturing them on the roads through Koordistan, and subjecting them to barbarous treatment. I have smiled, and thought them merely “travellers’ tales;” but I can see plain enough, this morning, that there is no improbability in the stories, for, from a dozen pairs of female eyes, behold, there gleams not one single ray of tenderness: these women are capable of anything that tigresses are capable of, beyond a doubt. Almost the first question asked by the men of these camps is whether the English and Muscovs are fighting; they have either heard of the present (summer of 1885) crisis over the Afghan boundary question, or they imagine that the English and Russians maintain a sort of desultory warfare all the time. When I tell them that the Muscov is fenna (bad) they invariably express their approval of the sentiment by eagerly calling each other’s attention to my expression. It is singular with what perfect faith and confidence these rude tribesmen accept any statement I choose to make, and how eagerly they seem to dwell on simple statements of facts that are known to every school-boy in Christendom. I entertain them with my map, showing them the position of Stamboul, Mecca, Erzeroum, and towns in their own Koordistan, which they recognize joyfully as I call them by name. They are profoundly impressed at the ” extent of my knowledge,” and some of the more deeply impressed stoop down and reverently kiss Stamboul and Mecca, as I point them out. While thus pleasantly engaged, an aged sheikh comes to the tent and straightway begins “kicking up a blooming row” about me. It seems that the others have been guilty of trespassing on the sheikh’s prerogative, in entertaining me themselves, instead of conducting me to his own tent. After upbraiding them in unmeasured terms, he angrily orders several of the younger men to make themselves beautifully scarce forthwith. The culprits – some of them abundantly able to throw the old fellow over their shoulders – instinctively obey; but they move off at a snail’s pace, with lowering brows, and muttering angry growls that betray fully their untamed, intractable dispositions.
A two-hours’ road experience among the constantly varying slopes of rolling hills, and then comes a fertile valley, abounding in villages, wheat-fields, orchards, and melon-gardens. These days I find it incumbent on me to turn washer-woman occasionally, and, halting at the first little stream in this valley, I take upon myself the onerous duties of Wall Lung in Sacramento City, having for an interested and interesting audience two evil-looking kleptomaniacs, buffalo-herders dressed in next to nothing, who eye my garments drying on the bushes with lingering covetousness. It is scarcely necessary to add that I watch them quite as interestingly myself; for, while I pity the scantiness of their wardrobe, I have nothing that I could possibly spare among mine. A network of irrigating ditches, many of them overflowed, render this valley difficult to traverse with a bicycle, and I reach a large village about noon, myself and wheel plastered with mud, after traversing a, section where the normal condition is three inches of dust.
Bread and grapes are obtained here, a light, airy dinner, that is seasoned and made interesting by the unanimous worrying of the entire population. Once I make a desperate effort to silence their clamorous importunities, and obtain a little quiet, by attempting to ride over impossible ground, and reap the well-merited reward of permitting my equanimity to be thus disturbed in the shape of a header and a slightly-bent handle-bar. While I am eating, the gazing-stock of a wondering, commenting crowd, a respectably dressed man elbows his way through the compact mass of humans around me, and announces himself as having fought under Osman Pasha at Plevna. What this has to do with me is a puzzler; but the man himself, and every Turk of patriotic age in the crowd, is evidently expecting to see me make some demonstration of approval; so, not knowing what else to do, I shake the man cordially by the hand, and modestly inform my attentively listening audience that Osman Pasha and myself are brothers, that Osman yielded only when the overwhelming numbers of the Muscovs proved that it was his kismet to do so; and that the Russians would never be permitted to occupy Constantinople; a statement, that probably makes my simple auditors feel as though they were inheriting a new lease of national life; anyhow, they seem not a little gratified at what I am saying.
After this the people seem to find material for no end of amusement among themselves, by contrasting the marifet of the bicycle with the marifet of their creaking arabas, of which there seems to be quite a number in this valley. They are used chiefly in harvesting, are roughly made, used, and worn out in these mountain-environed valleys without ever going beyond the hills that encompass them in on every side. From these villages the people begin to evince an alarming disposition to follow me out some distance on donkeys. This undesirable trait of their character is, of course, easily counteracted by a short spurt, where spurting is possible, but it is a soul-harrowing thing to trundle along a mile of unridable road, in company with twenty importuning katir-jees, their diminutive donkeys filling the air with suffocating clouds of dust. There is nothing on all this mundane sphere that will so effectually subdue the proud, haughty spirit of a wheelman, or that will so promptly and completely snuff out his last flickering ray of dignity; it is one of the pleasantries of ‘cycling through a country where the people have been riding donkeys and camels since the flood.
A few miles from the village I meet another candidate for medical treatment; this time it is a woman, among a merry company of donkey-riders, bound from Yuzgat to the salt-mines; they are laughing, singing, and otherwise enjoying themselves, after the manner of a New England berrying party. The woman’s affliction, she says, is “fenna ghuz,” which, it appears, is the term used to denote ophthalmia, as well as the “evil-eye;” but of course, not being a ghuz hakim, I can do nothing more than express my sympathy. The fertile valley gradually contracts to a narrow, rocky defile, leading up into a hilly region, and at five o’clock I reach Tuzgat, a city claiming a population of thirty thousand, that is situated in a depression among the mountains that can scarcely be called a valley. I have been three and a half days making the one hundred and thirty miles from Angora.
Everybody in Yuzgat knows Youvanaki Effendi Tifticjeeoghlou, to whom I have brought a letter of introduction; and, shortly after reaching town, I find myself comfortably installed on the cushioned divan of honor in that worthy old gentleman’s large reception room, while half a dozen serving-men are almost knocking each other over in their anxiety to furnish me coffee, vishnersu, cigarettes, etc. They seem determined upon interpreting the slightest motion of my hand or head into some want which I am unable to explain, and, fancying thus, they are constantly bobbing up before me with all sorts of surprising things. Tevfik Bey, general superintendent of the Eegie (a company having the monopoly of the tobacco trade in Turkey, for which they pay the government a fixed sum per annum), is also a guest of Tifticjeeoghlou Effendi’s hospitable mansion, and he at once despatches a messenger to his Yuzgat agent, Mr. G. O. Tchetchian, a vivacious Greek, who speaks English quite fluently. After that gentleman’s arrival, we soon come to a more perfect understanding of each other all round, and a very pleasant evening is spent in receiving crowds of visitors in a ceremonious manner, in which I really seem to be holding a sort of a levee, except that it is evening instead of morning. Open door is kept for everybody, and mine host’s retinue of pages and serving men are kept pretty busy supplying coffee right and left; beggars in their rags are even allowed to penetrate into the reception-room, to sip a cup of coffee and take a curious peep at the Ingilisin and his wonderful araba, the fame of which has spread like wildfire through the city. Mine host himself is kept pretty well occupied in returning the salaams of the more distinguished visitors, besides keeping his eye on the servants, by way of keeping them well up to their task of dispensing coffee in a manner satisfactory to his own liberal ideas of hospitality; but he presides over all with a bearing of easy dignity that it is a pleasure to witness. The street in front of the Tifticjeeoghlou residence is swarmed with people next morning; keeping open house is, under the circumstances, no longer practicable; the entrance gate has to be guarded, and none permitted to enter but privileged persons. During the forenoon the Caimacan and several officials call round and ask me to favor them by riding along a smooth piece of road opposite the municipal konak; as I intend remaining over here today, I enter no objections, and accompany them forthwith. The rabble becomes wildly excited at seeing me emerge with the bicycle, in company with the Caimacan and his staff, for they know that their curiosity is probably on the eve of being gratified. It proves no easy task to traverse the streets, for, like in all Oriental cities, they are narrow, and are now jammed with people. Time and again the Caimacan is compelled to supplement the exertions of an inadequate force of zaptiehs with his authoritative voice, to keep down the excitement and the wild shouts of “Bin bacalem! bin bacalem.” (Hide, so that we can see – an innovation on bin, bin, that has made itself manifest since crossing the Kizil Irmak Kiver) that are raised, gradually swelling into the tumultuous howl of a multitude. The uproar is deafening, and, long before reaching the place, the Caimacan repents having brought me out. As for myself, I certainly repent having come out, and have still better reasons for doing so before reaching the safe retreat of Tifticjeeo-ghlou Effendi’s house, an hour afterward. The most that the inadequate squad of zaptiehs present can do, when we arrive opposite the muncipal konak, is to keep the crowd from pressing forward and overwhelming me and the bicycle. They attempt to keep open a narrow passage through the surging sea of humans blocking the street, for me to ride down; but ten yards ahead the lane terminates in a mass of fez-crowned heads. Under the impression that one can mount a bicycle on the stand, like mounting a horse, the Caimacan asks me to mount, saying that when the people see me mounted and ready to start, they will themselves yield a passage-way. Seeing the utter futility of attempting explanations under existing conditions, amid the defeaning clamor of ” Bin bacalem! bin bacalem ‘” I mount and slowly pedal along a crooked “fissure” in the compact mass of people, which the zaptiehs manage to create by frantically flogging right and left before me. Gaining, at length, more open ground, and the smooth road continuing on, I speed away from the multitude, and the Caimacan sends one fleet-footed zaptieh after me, with instructions to pilot me back to Tifticjeeoghlou’s by a roundabout way, so as to avoid returning through the crowds. The rabble are not to be so easily deceived and shook off as the Caimacan thinks, however; by taking various short cuts, they manage to intercept us, and, as though considering the having detected and overtaken us in attempting to elude them, justifies them in taking liberties, their “Bin bacalem!” now develops into the imperious cry of a domineering majority, determined upon doing pretty much as they please. It is the worst mob I have seen on the journey, so far; excitement runs high, and their shouts of “Bin bacalem!” can, most assuredly, be heard for miles. We are enveloped by clouds of dust, raised by the feet of the multitude; the hot sun glares down savagely upon us; the poor zaptieh, in heavy top-boots and a brand-new uniform, heavy enough for winter, works like a beaver to protect the bicycle, until, with perspiration and dust, his face is streaked and tattooed like a South Sea Islander’s. Unable to proceed, we come to a stand-still, and simply occupy ourselves in protecting the bicycle from the crush, and reasoning. with the mob; but the only satisfaction we obtain in reply to anything we say is ” Bin bacalem.” One or two pig-headed, obstreperous young men near us, emboldened by our apparent helplessness, persist in handling the bicycle. After being pushed away several times, one of them even assumes a menacing attitude toward me the last time I thrust his meddlesome hand away. Under such circumstances retributive justice, prompt and impressive, is the only politic course to pursue; so, leaving the bicycle to the zaptieh a moment, in the absence of a stick, I feel justified in favoring the culprit with, a brief, pointed lesson in the noble art of self-defence, the first boxing lesson ever given in Tuzgat. In a Western mob this would have been anything but an act of discretion, probably, but with these people it has a salutary effect; the idea of attempting retaliation is the farthest of anything from their thoughts, and in all the obstreperous crowd there is, perhaps, not one but what is quite delighted at either seeing or hearing of me having thus chastised one of their number, and involuntarily thanks Allah that it didn’t happen to be himself. It would be useless to attempt a description of how we finally managed, by the assistance of two more zaptiehs, to get back to Tifticjeeoghlou Effendi’s, both myself and the zaptieh simply unrecognizable from dust and perspiration. The zaptieh, having first washed the streaks and tattooing off his face, now presents himself, with the broad, honest smile of one who knows he well deserves what he is asking for, and says, “Effendi, backsheesh.”
There is nothing more certain than that the honest fellow merits backsheesh from somebody; it is also equally certain that I am the only person from whom he stands the ghost of a chance of getting any; nevertheless, the idea of being appealed to for backsheesh, after what I have just undergone, merely as an act of accommodation, strikes me as just a trifle ridiculous, and the opportunity of engaging the grinning, good-humored zaptieh in a little banter concerning the abstract preposterousness of his expectations is too good to be lost. So, assuming an air of astonishment, I reply: “Backsheesh! where is my backsheesh. I should think it’s me that deserves backsheesh if anybody does.” This argument is entirely beyond the zaplieh’s child-like comprehension, however; he only understands by my manner that there is a “hitch” somewhere; and never was there a more broadly good- humored countenance, or a smile more expressive of meritoriousness, nor an utterance more coaxing in its modulations than his “E-f-fendi, backsheesh.” as he repeats the appeal; the smile and the modulation is well worth the backsheesh.
In the afternoon, an officer appears with a note saying that the Mutaserif and a number of gentlemen would like to see me ride inside the municipal konak grounds. This I very naturally promise to do, only, under conditions that an adequate force of zaptiehs be provided. This the Mutaserif readily agrees to, and once more I venture into the streets, trundling along under a strong escort of zaptiehs who form a hollow square around me. The people accumulate rapidly, as we progress, and, by the time we arrive at the konak gate there is a regular crush. In spite of the frantic exertions of my escort, the mob press determinedly forward, in an attempt to rush inside when the gate is opened; instantly I find myself and bicycle wedged in among a struggling mass of natives; a cry of “Sakin araba! sakin araba!” (Take care! the bicycle!) is raised; the zapliehs make a supreme effort, the gate is opened, I am fairly carried in, and the gate is closed. A couple of dozen happy mortals have gained admittance in the rush. Hundreds of the better class natives are in the inclosure, and the walls and neighboring house-tops are swarming with an interested audience. There is a small plat of decently smooth ground, upon which I circle around for a few minutes, to as delighted an audience as ever collected in Bamum’s circus. After the exhibition, the Mutaserif eyes the swarming multitude on the roofs and wall, and looks perplexed; some one suggests that the bicycle be locked up for the present, and, when the crowds have dispersed, it can be removed without further excitement. The Mutaserif then places the municipal chamber at my disposal, ordering an officer to lock it up and give me the key. Later in the afternoon I am visited by the Armenian pastor of Yuzgat, and another young Armenian, who can speak a little English, and together we take a strolling peep at the city. The American missionaries at Kaizarieh have a small book store here, and the pastor kindly offers me a New Testament to carry along. We drop in on several Armenian shopkeepers, who are introduced as converts of the mission. Coffee is supplied wherever we call. While sitting down a minute in a tailor’s stall, a young Armenian peeps in, smiles, and indulges in the pantomime of rubbing his chin. Asking the meaning of this, I am informed by the interpreter that the fellow belongs to the barber shop next door, and is taking this method of reminding me that I stand in need of his professional attentions, not having shaved of late. There appears to be a large proportion of Circassians in town; a group of several wild-looking bipeds, armed a la Anatolia, ragged and unkempt-haired for Circassians, who are generally respectable in their personal appearance, approach us, and want me to show them the bicycle, on the strength of their having fought against the Russians in the late war. “I think they are liars,” says the young Armenian, who speaks English; “they only say they fought against the Russians because you are an Englishman, and they think you will show them the bicycle.” Some one comes to me with old coins for sale, another brings a stone with hieroglyphics on it, and the inevitable genius likewise appears; this time it is an Armenian; the tremendous ovation I have received has filled his mind with exaggerated ideas of making a fortune, by purchasing the bicycle and making a two-piastre show out of it. He wants to know how much I will take for it. Early daylight finds me astir on the following morning, for I have found it a desirable thing to escape from town ere the populace is out to crowd about me. Tifticjeeoghlou Effendi’s better half has kindly risen at an unusually early hour, to see me off, and provides me with a dozen circular rolls of hard bread-rings the size of rope quoits aboard an Atlantic steamer, which I string on Igali’s cerulean waist-scarf, and sling over one shoulder. The good lady lets me out of the gate, and says, “Bin bacalem, Effendi.” She hasn’t seen me ride yet. She is a motherly old creature, of Greek extraction, and I naturally feel like an ingrate of the meanest type, at my inability to grant her modest request. Stealing along the side streets, I manage to reach ridable ground, gathering by the way only a small following of worthy early risers, and two katir-jees, who essay to follow me on their long-eared chargers; but, the road being smooth and level from the beginning, I at once discourage them by a short spurt. A half-hour’s trundling up a steep hill, and then comes a coastable descent into lower territory. A conscription party collected from the neighboring Mussulman villages, en route to Samsoon, the nearest Black Sea port, is met while riding down this declivity. In anticipation of the Sultan’s new uniforms awaiting them at Constantinople, they have provided themselves for the journey with barely enough rags to cover their nakedness. They are in high glee at their departure for Stamboul, and favor me with considerable good-natured chaff as I wheel past. “Human nature is everywhere pretty much alike the world over,” I think to myself. There is little difference between this regiment of ragamuffins chaffing me this morning and the well-dressed troopers of Kaiser William, bantering me the day I wheeled out of Strassburg.
CHAPTER XVI.
THROUGH THE SIVAS VILAYET INTO ARMENIA.
It is six hours distant from Yuzgat to the large village of Koelme, as distance is measured here, or about twenty-three English miles; but the road is mostly ridable, and I roll into the village in about three hours and a half. Just beyond Koehne, the roads fork, and the mudir kindly sends a mounted zaptieh to guide me aright, for fear I shouldn’t quite understand by his pantomimic explanations. I understand well enough, though, and the road just here happening to be excellent wheeling, to the delight of the whole village, I spurt ahead, outdistancing the zaptieh’s not over sprightly animal, and bowling briskly along the right road within their range of vision, for over a mile. Soon after leaving Koehne my attention is attracted by a small cluster of civilized-looking tents, pitched on the bank of a running stream near the road, and from whence issues the joyous sounds of mirth and music. The road continues ridable, and I am wheeling leisurely along, hesitating about whether to go and investigate or not, when a number of persons, in holiday attire, present themselves outside the tents, and by shouting and gesturing, invite me to pay them a visit. It turns out to be a reunion of the Yuzgat branch of the Pampasian-Pamparsan family – an Armenian name whose representatives in Armenia and Anatolia, it appears, correspond in comparative numerical importance to the great and illustrious family of Smiths in the United States. Following – or doubtless, more properly, setting – a worthy example, they likewise have their periodical reunions, where they eat, drink, spin yarns, sing, and twang the tuneful lyre in frolicsome consciousness of always having a howling majority over their less prolific neighbors.
Refreshments in abundance are tendered, and the usual pantomimic explanations exchanged between us; some of the men have been honoring the joyful occasion by a liberal patronage of the flowing bowl, and are already mildly hilarious; stringed instruments are twanged by the musical members of the great family, while several others, misinterpreting the inspiration of raki punch for terpsichorean talent are prancing wildly about the tent. Middle-aged matrons are here in plenty, housewifely persons, finding their chief enjoyment in catering to the gastronomic pleasures of the others; while a score or two of blooming maidens stand coyly aloof, watching the festive merry-makings of the men; their heads and necks are resplendent with bands and necklaces of gold coins, it still being a custom of the East to let the female members of a family wear the surplus wealth about them in the shape of gold ornaments and jewels, a custom resulting from the absence of safe investments and the unstability of national affairs. Yuzgat enjoys among neighboring cities a reputation for beautiful women, and this auspicious occasion gives me an excellent opportunity for drawing my own conclusions. It is not fair perhaps to pass judgment on Yuzgat’s pretensions, by the damsels of one family connection, not even the great and numerous Pampasian-Pamparsan family, but still they ought to be at least a fair average. They have beautiful large black eyes, and usually a luxuriant head of hair; but their faces arc, on the whole, babyish and expressionless. The Yuzgat maiden of “sweet sixteen” is a coy, babyish creature, possessed of a certain doll-like prettiness, but at twenty-three is a rapidly fading flower, and at thirty is already beginning to get wrinkled and old. Happening to fall in with this festive gathering this morning is quite a gratifying and enlivening surprise; besides the music and dancing and a substantial breakfast of chicken, boiled mutton, and rice pillau, it gives me an opportunity of witnessing an Armenian family reunion under primitive conditions. Watching over this peaceful and gambolling flock of Armenian lambkins is a lone Circassian watchdog; he is of a stalwart, warlike appearance; and although wearing no arms – except a cavalry sword, a shorter broad-sword, a dragoon revolver, a two-foot horse-pistol, and a double-barrelled shot-gun slung at his back – the Armenians seem to feel perfectly safe under his protection. They probably don’t require any such protection really; they are nevertheless wise in employing a Circassian to guard them, if for nothing else for the sake of freeing their own unwarlike minds of all disquieting apprehensions, and enjoying their family reunion in the calm atmosphere of perfect security; some lawless party passing along the road might peradventure drop in and abuse their hospitality, or partaking too freely of raki, make themselves obnoxious, were they unprotected; but with one Circassian patrolling the camp, they are doubly sure against anything of the kind.
These people invite me to remain with them until to-morrow; but of course I excuse myself from this, and, after spending a very agreeable hour in their company, take my departure. The country develops into an undulating plateau, which is under general cultivation, as cultivation goes in Asiatic Turkey. A number of Circassian villages are scattered over this upland plain; most of them are distant from my road, but many horsemen are encountered; they ride the finest animals in the country, and one naturally falls to wondering how they manage to keep so well-dressed and well-mounted, while rags and poverty and diminutive donkeys seem to be the well-nigh universal rule among their neighbors. The Circassians betray more interest in my purely personal affairs – whether I am Russian or English, whither I am bound, etc.- and less interest in the bicycle, than either Turks or Armenians, and seem altogether of a more reserved disposition; I generally have as little conversation with them as possible, confining myself to letting them know I am English and not Russian, and replying “Turkchi binmus” (I don’t understand) to other questions; they have a look about them that makes one apprehensive as to the disinterestedness of their wanting to know whither I am bound – apprehensive that their object is to find out where three or four of them could “see me later.” I see but few Circassian women; what few I approach sufficiently near to observe are all more or less pleasant-faced, prepossessing females; many have blue eyes, which is very rare among their neighbors; the men average quite as handsome as the women, and they have a peculiar dare-devil expression of countenance that makes them distinguishable immediately from either Turk or Armenian; they look like men who wouldn’t hesitate about undertaking any devilment they felt themselves equal to for the sake of plunder. They are very like their neighbors, however, in one respect; such among them as take any great interest in my extraordinary outfit find it entirely beyond their comprehension; the bicycle is a Gordian knot too intricate for their semi-civilized minds to unravel, and there are no Alexanders among them to think of cutting it. Before they recover from their first astonishment I have disappeared.
The road continues for the most part ridable until about 2 P.M., when I arrive at a mountainous region of rocky ridges, covered chiefly with a growth of scrub-oak. Upon reaching the summit of one of these ridges, I observe some distance ahead what appears to be a tremendous field of large cabbages, stretching away in a northeasterly direction almost to the horizon of one’s vision; the view presents the striking appearance of large compact cabbage-heads, thickly dotting a well-cultivated area of clean black loam, surrounded on all sides by rocky, uncultivatable wilds. Fifteen minutes later I am picking my way through this “cultivated field,” which, upon closer acquaintance, proves to be a smooth lava-bed, and the “cabbages” are nothing more or less than boulders of singular uniformity; and what is equally curious, they are all covered with a growth of moss, while the volcanic bed they repose on is perfectly naked. Beyond this singular area, the country continues wild and mountainous, with no habitations near the road; and thus it continues until some time after night-fall, when I emerge upon a few scattering wheat-fields. The baying of dogs in the distance indicates the presence of a village somewhere around; but having plenty of bread on which to sup I once again determine upon studying astronomy behind a wheat-shock. It is a glorious moonlight night, but the altitude of the country hereabouts is not less than six thousand feet, and the chilliness of the atmosphere, already apparent, bodes ill for anything like a comfortable night; but I scarcely anticipate being disturbed by anything save atmospheric conditions. I am rolled up in my tent instead of under it, slumbering as lightly as men are wont to slumber under these unfavorable conditions, when, about eleven o’clock, the unearthly creaking of native arabas approaching arouses me from my lethargical condition. Judging from the sounds, they appear to be making a bee-line for my position; but not caring to voluntarily reveal my presence, I simply remain quiet and listen. It soon becomes evident that they are a party of villagers, coming to load up their buffalo arabas by moonlight with these very shocks of wheat. One of the arabas now approaches the shock which conceals my recumbent form, and where the pale moonbeams are coquettishly ogling the nickel-plated portions of my wheel, making it conspicuously sciutillant by their attentions. Hoping the araba may be going to pass by, and that my presence may escape the driver’s notice, I hesitate even yet to reveal myself; but the araba stops, and I can observe the driver’s frightened expression as he suddenly becomes aware of the presence of strange, supernatural objects. At the same moment I rise up in my winding-sheet-like covering; the man utters a wild yell, and abandoning the araba, vanishes like a deer in the direction of his companions. It is an unenviable situation to find one’s self in; if I boldly approach them, these people, not being able to ascertain my character in the moonlight, would be quite likely to discharge their fire-arms at me in their fright; if, on the contrary, I remain under cover, they might also try the experiment of a shot before venturing to approach the deserted buffaloes, who are complacently chewing the cud on the spot where their chicken-hearted driver took to his heels.
Under the circumstances I think it best to strike off toward the road, leaving them to draw their own conclusions as to whether I am Sheitan himself, or merely a plain, inoffensive hobgoblin. But while gathering up my effects, one heroic individual ventures to approach part way and open up a shouting inquiry; my answers, though unintelligible to him in the main, satisfy him that I am at all events a human being; there are six of them, and in a few minutes after the ignominious flight of the driver, they are all gathered around me, as much interested and nonplussed at the appearance of myself and bicycle as a party of Nebraska homesteaders might be had they, under similar circumstances, discovered a turbaned old Turk complacently enjoying a nargileh. No sooner do their apprehensions concerning my probable warlike character and capacity become allayed, than they get altogether too familiar and inquisitive about my packages; and I detect one venturesome kleptomaniac surreptitiously unfastening a strap when he fancies I am not noticing. Moreover, laboring under the impression that I don’t understand a word they are saying, I observe they are commenting in language smacking unmistakably of covetousness, as to the probable contents of my Whitehouse leather case; some think it is sure to contain chokh para (much money), while others suggest that I am a postaya (courier), and that it contains letters. Under these alarming circumstances there is only one way to manage these overgrown children; that is, to make them afraid of you forthwith; so, shoving the strap-unfastener roughly away, I imperatively order the whole covetous crew to “haidi.” Without a moment’s hesitation they betake themselves off to their work, it being an inborn trait of their character to mechanically obey an authoritative command. Following them to their other arabas, I find that they have brought quilts along, intending, after loading up to sleep in the field until daylight. Selecting a good heavy quilt with as little ceremony as though it were my own property, I take it and the bicycle to another shock, and curl myself up warm and comfortable; once or twice the owner of the coverlet approaches quietly, just near enough to ascertain that I am not intending making off with his property, but there is not the slightest danger of being disturbed or molested in any way till morning; thus, in this curious round-about manner, does fortune provide me with the wherewithal to pass a comparatively comfortable night. “Rather arbitrary proceedings to take a quilt without asking permission,” some might think; but the owner thinks nothing of the kind; it is quite customary for travellers of their own nation to help themselves in this way, and the villagers have come to regard it as quite a natural occurrence. At daylight I am again on the move, and sunrise finds me busy making an outline sketch of the ruins of an ancient castle, that occupies, I should imagine, one of the most impregnable positions in all Asia Minor; a regular Gibraltar. It occupies the summit of a precipitous detached mountain peak, which is accessible only from one point, all the other sides presenting a sheer precipice of rock; it forms a conspicuous feature of the landscape for many miles around, and situated as it is amid a wilderness of rugged brush-covered heights, admirably suited for ambuscades, it was doubtless a very important position at one time. It probably belongs to the Byzantine period, and if the number of old graves scattered among the hills indicate anything, it has in its day been the theatre of stirring tragedy. An hour after leaving the frowning battlements of the grim old relic behind, I arrive at a cluster of four rock houses, which are apparently occupied by a sort of a patriarchal family consisting of a turbaned old Turk and his two generations of descendants. The old fellow is seated on a rock, smoking a cigarette and endeavoring to coax a little comfort from the slanting rays of the morning sun, and I straightway approach him and broach the all-important subject of refreshments. He turns out to be a fanatical old gentleman, one of those old-school Mussulmans who have neither eye nor ear for anything but the Mohammedan religion; I have irreverently interrupted him in his morning meditations, it seems, and he administers a rebuke in the form of a sidewise glance, such as a Pharisee might be expected to bestow on a Cannibal Islander venturing to approach him, and delivers himself of two deep-fetched sighs of “Allah, Allah!”
Anybody would think from his actions that the sanctimonious old man-ikin (five feet three) had made the pilgrimage to Mecca a dozen times, whereas he has evidently not even earned the privilege of wearing a green turban; he has neither been to Mecca himself during his whole unprofitable life nor sent a substitute, and he now thinks of gaining a nice numerous harem, and a walled-in garden, with trees and fountains, cucumbers and carpooses, in the land of the hara fjhuz kiz, by cultivating the spirit of fanaticism at the eleventh hour. I feel too independent this morning to sacrifice any of the wellnigh invisible remnant of dignity remaining from the respectable quantity with which I started into Asia, for I still have a couple of the wheaten ” quoits” I brought from Yuzgat; so, leaving the ancient Mussulman to his meditations, I push on over the hills, when, coming to a spring, I eat my frugal breakfast, soaking the unbiteable “quoits” in the water. After getting beyond this hilly region, I emerge upon a level plateau of considerable extent, across which very fair wheeling is found; but before noon the inevitable mountains present themselves again, and some of the acclivities are trundleable only by repeating the stair-climbing process of the Kara Su Pass. Necessity forces me to seek dinner at a village where abject poverty, beyond anything hitherto encountered, seems to exist. A decently large fig-leaf, without anything else, would be eminently preferable to the tattered remnants hanging about these people, and among the smaller children puris naturalis is the rule. It is also quite evident that few of them ever take a bath; as there is plenty of water about them, this doubtless comes of the pure contrariness of human nature in the absence of social obligations. Their religion teaches these people that they ought to bathe every day; consequently, they never bathe at all. There is a small threshing-floor handy, and, taking pity on their wretched condition, I hesitate not to “drive dull care away” from them for a few minutes, by giving them an exhibition; not that there is any “dull care” among them, though, after all; for, in spite of desperate poverty, they know more contentment than the well-fed, respectably-dressed mechanic of the Western World. It is, however, the contentment born of not realizing their own condition, the bliss that comes of ignorance. They search the entire village for eatables, but nothing is readily obtainable but bread. A few gaunt, angular fowls are scratching about, but they have a beruffled, disreputable appearance, as though their lives had been a continuous struggle against being caught and devoured; moreover, I don’t care to wait around three hours on purpose to pass judgment on these people’s cooking. Eggs there are none; they are devoured, I fancy, almost before they are laid. Finally, while making the best of bread and water, which is hardly made more palatable by the appearance of the people watching me feed – a woman in an airy, fairy costume, that is little better than no costume at all, comes forward, and contributes a small bowl of yaort; but, unfortuntaely, this is old yaort, yaort that is in the sere and yellow stage of its usefulness as human food; and although these people doubtless consume it thus, I prefer to wait until something more acceptable and less odoriferous turns up. I miss the genial hospitality of the gentle Koords to-day. Instead of heaping plates of pillau, and bowls of wholesome new yaort, fickle fortune brings me nothing but an exclusive diet of bread and water. My road, this afternoon, is a tortuous donkey-trail, intersecting ravines with well-nigh perpendicular sides, and rocky ridges, covered with a stunted growth of cedar and scrub-oak. The higher mountains round about are heavily timbered with pine and cedar. A large forest on a mountain-slope is on fire, and I pass a camp of people who have been driven out of their permanent abode by the flames. Fortunately, they have saved everything except their naked houses and their grain. They can easily build new houses, and their neighbors will give or lend them sufficient grain to tide them over till another harvest. Toward sundown the hilly country terminates, and I descend into a broad cultivated valley, through which is a very good wagon-road; and I have the additional satisfaction of learning that it will so continue clear into Sivas, a wagon-road having been made from Sivas into this forest to enable the people to haul wood and building-timber on their arabas. Arriving at a good-sized and comparatively well-to-do Mussulman village, I obtain an ample supper of eggs and pillau, and, after binning over and over again until the most unconscionable Turk among them all can bring himself to importune me no more, I obtain a little peace. Supper for two, together with the tough hill-climbing to-day, and insufficient sleep last night, produces its natural effect; I quietly doze off to sleep while sitting on the divan of a small khan, which might very appropriately be called an open shed. Soon I am awakened; they want me to accommodate them by binning once more before they retire for the night. As the moon is shining brightly, I offer no objections, knowing that to grant the request will be the quickest way to get rid of their worry. They then provide me with quilts, and I spend the night in the khan alone. I am soon asleep, but one habitually sleeps lightly under these strange and ever-varying conditions, and several times I am awakened by dogs invading the khan and sniffing – about my couch. My daily experience among these people is teaching me the commendable habit of rising with the lark; not that I am an enthusiastic student, or even a willing one – be it observed that few people are – but it is a case of either turning out and sneaking off before the inhabitants are astir, or to be worried from one’s waking moments to the departure from the village, and of the two evils one comes finally to prefer the early rising. One can always obtain something to eat before starting by waiting till an hour after sunrise, but I have had quite enough of these people’s importunities to make breakfasting with them a secondary consideration, and so pull out at early daylight. The road is exceptionally good, but an east wind rises with the sun and quickly develops into a stiff breeze that renders riding against it anything but child’s play; no rose is to be expected without a thorn, nevertheless it is rather aggravating to have the good road and the howling head-wind happen together, especially in traversing a country where good roads are the exception instead of the rule. About eight o’clock I reach a village situated at the entrance to a rocky defile, with a babbling brook dancing through the space between its two divisions. Upon inquiring for refreshments, a man immediately orders his wife to bring me pillau. For some reason or other – perhaps the poor woman has none prepared; who knows? – the woman, instead of obeying the command like a “guid wifey,” enters upon a wordy demurrer, whereupon her husband borrows a hoe-handle from a bystander and advances to chastise her for daring to thus hesitate about obeying his orders; the woman retreats precipitately into the house, heaping Turkish epithets on her devoted husband’s head. This woman is evidently a regular termagant, or she would never have used such violent language to her husband in the presence of a stranger and the whole village; some day, if she doesn’t be more reasonable, her husband, instead of satisfying his outraged feelings by chastising her with a hoe-handle, will, in a moment of passion, bid her begone from his house, which in Turkish law constitutes a legal separation; if the command be given in the presence of a competent witness it is irrevocable. Seeing me thus placed, as it were, in an embarrassing situation, another woman – dear, thoughtful creature! – fetches me enough wheat piilau to feed a mule, and a nice bowl of yaort, off which I make a substantial breakfast. Near by where I am eating are five industrious maidens, preparing cracked or broken wheat by a novel and interesting process, that has hitherto failed to come under my observation; perhaps it is peculiar to the Sivas vilayet, which I have now entered. A large rock is hollowed out like a shallow druggist’s mortar; wheat is put in, and several girls (sometimes as many as eight, I am told by the American missionaries at Sivas) gather in a circle about it, and pound the wheat with light, long-headed mauls or beetles, striking in regular succession, as the reader has probably seen a gang of circus roustabouts driving tent-pins. When I first saw circus tent-pins driven in this manner, a few years ago, I remember hearing on-lookers remarking it as quite novel and wonderful how so many could be striking the same peg without their swinging sledges coming into collision; but that very same performance has been practised by the maidens hereabout, it seems, from time immemorial- another proof that there is nothing new under the sun. Ten miles of good riding, and I wheel into the considerable town of Yennikhan, a place sufficiently important to maintain a public coffee-khan and several small shops. Here I take aboard a pocketful of fine large pears, and after wheeling a couple of miles to a secluded spot, halt for the purpose of shifting the pears from my pocket to where they will be better appreciated. Ere I have finished the second pear, a gentle goatherd, who from an adjacent hill observed me alight, appears upon the scene and waits around, with the laudable intention of further enlightening his mind when I remount. He is carrying a musical instrument something akin to a flute; it is a mere hollow tube with the customary finger-holes, but it is blown at the end; having neither reed nor mouth-piece of any description, it requires a peculiar sidewise application of the lips, and is not to be blown readily by a novice. When properly played, it produces soft, melodious music that, to say nothing else, must exert a gentle soothing influence on the wild, turbulent souls of a herd of goats. The goatherd offers me a cake of ekmek out of his wallet, as a sort of a I peace – offering, but thanks to a generous breakfast, music hath more charms at present than dry ekmek, and handing him a pear, I strike up a bargain by which he is to entertain me with a solo until I am ready to start, when of course he will be amply recompensed by seeing me bin; the bargain is agreed to, and the solo duly played. East of Yennikhan, the road develops into an excellent macadamized highway, on which I find plenty of genuine amusement by electrifying the natives whom I chance to meet or overtake. Creeping noiselessly up behind an unsuspecting donkey-driver, until quite close, I suddenly reveal my presence. Looking round and observing a strange, unearthly combination, apparently swooping down upon him, the affrighted katir-jee’s first impulse is to seek refuge in flight, not infrequently bolting clear off the roadway, before venturing upon taking a second look. Sometimes I simply put on a spurt, and whisk past at a fifteen mile pace. Looking back, the katir-jee generally seems rooted to the spot with astonishment, and his utter inability to comprehend. These men will have marvellous tales to tell in their respective villages concerning what they saw; unless other bicycles are introduced, the time the “Ingilisiu” went through the country with his wonderful araba will become a red-letter event in the memory of the people along my route through Asia Minor. Crossing the Yeldez Irmak Eiver, on a stone bridge, I follow along the valley of the head-waters of our old acquaintance, the Kizil Irmak, and at three o’clock in the afternoon, roll into Sivas, having wheeled nearly fifty miles to-day, the last forty of which will compare favorably in smoothness, though not in leveluess, with any forty- mile stretch I know of in the United States. Prom Angora I have brought a letter of introduction to Mr. Ernest Weakley, a young Englishman, engaged, together with Mr. Kodigas, a Belgian gentleman, for the Ottoman Government, in collecting the Sivas vilayet’s proportion of the Russian indemnity; and I am soon installed in hospitable quarters. Sivas artisans enjoy a certain amount of celebrity among their compatriots of other Asia Minor cities for unusual skilfulness. particularly in making filigree silver work. Toward evening myself and Mr. Weakley take a stroll through the silversmiths’ quarters. The quarters consist of twenty or thirty small wooden shops, surrounding an oblong court; spreading willows and a tiny rivulet running through it give the place a semi-rural appearance. In the little open-front workshops, which might more appropriately be called stalls, Armenian silversmiths are seated cross-legged, some working