SCHAMY L.

THE WARRIOR PROPHET OF THE CAUCASUS.

For more than thirty years the attention of Europe has been attracted to a struggle carried on by both parties with such bravery and perseverance as hardly meet with their parallel in the history of all ages and nations. The contest in the Caucasus is, in the eyes of every impartial observer, at least as justifiable as that of the French against the Arabs, or of the English against the Kafirs, but still this fact does not in any way lessen the renown of the chieftains who have been contending for their belief and their nationality. Schamyl, the dauntless leader and Prophet of the Circassians, is, even more than Abd-el-Kader, an object of admiration to all those who follow his career with attention. At the present moment, when the Caucasus may again become the scene of many a hard-fought contest, our readers will probably owe us thanks for making them acquainted with such facts as we have been enabled to collect about Schamyl, the SULTAN, WARRIOR, and PROPHET of the Caucasus.

There is little doubt but that religious fanaticism is the soul of the contest, which compels the mountaineers of the Causasus-enclosed on all sides as they are by enemies-to hold the sword ever unsheathed in their hands, if they desire to escape destruction. But this fanaticism is far from being of the nature we might anticipate among barbarians; on the contrary, the "barbarians" of the Caucasus possess theological schools, which are unsurpassed for the boldness of their ideas and their inexorable logic. A fusion of warm feelings of nationality and religion must produce in any temperament that admires solitude a certain propensity to mysticism, and mystics of this nature have existed among the Lesghis and Tchetchenzes for the last thirty years. The dogmas of the Muhammadan theologians and philosophers were known to the Caucasian professors of religion, and the doctrine of trances, or transfiguration, termed Sufism, from its founder, Sufi-whose devotees asserted that they could carry on immediate communication with God-had penetrated into these warlike regions from Persia, and enkindled the glowing embers of patriotism. Sunk in these intoxicating visions, the Ulemas of Daghistân founded, as it were, a new religion, and gave it a form, in which the two ancient sects of Omar and Ali disappear, and which at the present moment forms the foundation of the state raised by Schamyl.

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We will here remark, however, that this religious fanaticism, although the most material, is not the sole, support of Schamyl's power. of his iron rule has probably effected as much as religion in retaining the different villages under his dominion, for he punishes traitors and rebels with the utmost severity. We should err in fancying that all the tribes in subjection to him are satisfied with his rule. He raises regular and irregular contributions in the shape of money, men, and provisions, which are at times felt to be very oppressive. Every tenth man is bound to join his banner, and the others to hold themselves in readiness to obey his first summons. Each family pays an annual impost of one silver ruble, and the tithes of the harvest are carried into the chief's storehouses.

Schamyl was born in the aul, or village, of Himri, in the year 1797, and was thirty-seven years of age when he became the leader of the Tchetchenzes. Even in his early youth he was distinguished by his un

bending spirit, his serious, reserved demeanour, by his pride and ambition. His originally rather weak person he strengthened and hardened by gymnastic exercises. He frequently spent whole days in utter solitude, and the wise Mullah Jilal Eddin inflamed him with a love for the Koran. The Mullah, initiated in the doctrines of Sufi, aroused religious enthusiasm in his disciple, and prepared him for mighty deeds. This education bore its fruit, and from the day when Schamyl stepped forth as the successor of Hamsad Bey, every forehead was bowed before the presence of the Master. Schamyl, however, is a worthy leader of the fiery sect which chose him as their prophet. He is of the middle height, with light, almost red, hair-especially his beard, which is now becoming grey-has grey eyes, a regularly shaped nose, and a small mouth. An extraordinary calmness, which deserts him least of all in the hour of danger, pervades his whole demeanour, and he addresses prisoners or traitors without a trace of excitement or thirst for revenge. He is convinced that his actions and words are the immediate inspirations of the Deity: he eats little, drinks only water, sleeps but a few hours, and passes his hours of relaxation in reading the Koran and praying; but when he speaks he has, as the Daghistami poet, Berek Bey, says, "lightning in his eyes, and flowers on his lips." He is, in truth, a perfect master of that Oriental eloquence which is adapted to inflame the Mussulman people, and the exaggerations, which the Russian generals are guilty of in their proclamations, are far inferior to his.

During the first few years, Schamyl resided in the little fortress of Achulko, where, strange to say, he had a two-storied house built entirely after the European fashion by Russian deserters and prisoners. Here he lived in such poverty that his soldiers were forced to procure him the necessary provisions, and still the power of religious enthusiasm made him as omnipotent as if he had had an El Dorado at his disposition. He needs only to make a sign, and his Murides are prepared to fight to the death. Not one of the Daghistâni chiefs, his predecessors, was ever held in such reverence. Even Sheikh Mansur, who bore the standard of revolt through the whole of the Caucasus, was merely a celebrated and greatly feared warrior: but Schamyl is not only General and Sultan of the Tchetchenzes, but their Prophet also; and Daghistân's battle-cry has been since 1834: "Muhammad is Allah's first Prophet, and Schamyl his second!"

At the very moment when General Grabbe fancied that he had annihilated Schamyl and his renown by the destruction of Achulko, the power of the daring chieftain rose to the highest point. We may imagine the effect caused by the appearance of the prophet among the mountaineers, who had just received information of the entire destruction of the fortress! They had already believed that He must be buried beneath the ruins, and suddenly he stood there among them, as if raised from the dead! It was impossible any longer to doubt his divine mission, and a victory could scarce have done him more service than his heroic defeat had effected. After the loss of Achulko, Schamyl formed the determination of preaching the crusade to the Circassians, and summoning them to share in the campaign. He had not succeeded in a similar attempt which he had made in 1836 upon the Avarians, who were thoroughly subjected to Russia. He had hoped to effect an union of the Caucasians

of the Black Sea with those of the Caspian, for the latter had by degrees -with the sole exception of the Avarians-collected under his standard, and formed but one nation. If he had succeeded in inducing the Circassians to recommence the war simultaneously with the Tchetchenzes, a dreadful blow could have been dealt to the Russian power. Schamyl proceeded in person to the Ubichis and Adighis, but, though honourably received, he produced no satisfactory result. Hatred of the Russians is indubitably a powerful bond connecting the tribes on both sides of the Caucasus, but long-enduring jealousies between the various tribes have loosened this bond. Besides this, there was another considerable impediment to the united action which the courageous chieftain desired to promote, in the difference of the languages; and Schamyl was only comprehended by the chieftains and mullahs, as he was obliged to preach the crusade in the Turkish language, and consequently could not impart that force to his eloquence which he is usually wont to manifest.

After the great defeat of the Russians at Dargo, the Black Sea Circassians, excited by the news of Schamyl's victories, made several attacks on their side upon the Russians, and broke more than once through the line of defence, which was guarded by the Cossacks. They even took four fortresses, but were satisfied with plundering them, and did not leave a garrison in them. Two or three successful razzias on the part of the Russians, however, compelled the Circassians to confine themselves once again to their system of passive resistance. When Prince Woronzoff assumed the chief command in the Caucasus, Schamyl was no longer the obscure chieftain he had been while following Hamsad Bey. His power was now immense. The Avarians, the Kumuks, and other tribes, were overpowered by the eloquence of the prophet, and forgot their old enmity in order to unite with the Lesghis and Tchetchenzes. Originally lord of a proportionately small number of tribes, he had now become the absolute ruler of a whole people. It is evident that, in order to produce such a result, the most strenuous exertions of a political and practised genius must be presumed.

Schamyl, however, is not merely a brave warrior, but at the same time a wise legislator; and this was necessary to create and organise a nation, for his task was to subjugate the smaller princes, to found a theocratic monarchy in the midst of the barbarity of partial slavery, to reconcile hostile tribes, to give them all one faith, to accustom wild horsemen to regular tactics, and to introduce permanent institutions. And all this he really effeeted. The new doctrines which he announced reconciled the sects of Omar and Ali; his victories blinded the sons of the mountain and humiliated the pride of their princes. The tribes which had coalesced for one and the same religious war were united by him beneath one and the same civil law, and the old territorial distinctions disappeared.

At the present moment the country which Schamyl possesses is divided into twenty provinces, each of which is administered by a Naïb, or governor. These Naïbs are not all invested with equal authority, but only four, the most intimate and trustworthy friends of the prophet, are regarded as sovereign lords of their subjects, while the others must first lay their decrees before the supreme chief for confirmation. A masterpiece of cleverly contrived precision is found in the organisation of the army, which is perfectly designed to render discipline possible, without

quenching the martial flame. Each Naïb provides three hundred horsemen for the state, and the conscription is effected in such a fashion that one horseman is taken from every ten families, and that family which furnishes him is free from all taxes as long as the soldier lives, while his equipment and support falls to the charge of the other nine families. These compose the standing army; but, in addition, there is a national guard, or militia. All male inhabitants of a village are exercised from their fifteenth to their twentieth year in the management of arms and in riding. Their especial duty is to defend their villages, if assailed, but, whenever it is requisite, they follow the prophet upon his remotest expeditions. Every rider of the line then commands the ten families, whose representative he is.

Hamsad Bey was the first to form a separate corps of Russian and Polish deserters, among whom there were several officers. Schamyl has greatly increased and improved it, and it now consists of 4000 men of nearly every nation. His body-guard, however, is composed of a thousand chosen Murides, who receive a monthly pay of about six shillings and a share of the booty. These guardsmen are called Murtosigati, and all the auls strive for the honour of having several warriors in this chosen band. Schamyl, who is well aware that the Oriental fancy is easily imposed upon by pomp, never leaves his residence without an escort of 500 men, though, on the other hand, it is asserted that the discontent felt in several provinces against his authority is so excessive, that he dare not appear in public without a numerous escort.

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It needs scarcely to be mentioned that Schamyl seeks to derive as much advantage as possible from the credulity of the mountaineers. Whenever an important expedition is to be undertaken, he retires to a grotto or where he passes entire weeks in fasting and in communion with Allah. When he leaves his solitude again, he openly proclaims the result of his communications with the Deity. He has introduced the postal system through the whole of Daghistân: besides this, every village must keep several horses constantly in readiness for the transmission of state messages, and couriers, who must be provided with a pass countersigned and sealed by the Naïb, travel immense distances with almost fabulous celerity. In the arrangements of his army he has so far imitated the Russians, that he has introduced orders, honorary distinctions, and grades. The leaders of a hundred men, who are distinguished for their bravery, receive round silver medals with poetical inscriptions; the leaders of three hundred men triangular medals; and those commanding five hundred men, silver epaulettes. Previously to 1842, the only marks of distinction were sabres of honour, which were worn on the right side. At present the leaders of a thousand men have the rank of captains, and those of a larger body are generals. Cowards have a piece of felt sewn on the arm or the back.

Schamyl's revenue originally consisted only of the booty, a fifth portion of which has been the chieftain's share since time immemorial; but lately a regular system of taxation has been introduced. Those tracts of land which were in former times granted to the monks, and only benefited the priests and dervishes, have now become the property of the state; the priests receive as a compensation a regular salary, while those dervishes suited for warfare are incorporated in the militia, but the useless ones

have been expelled from Daghistân. Schamyl's most distinguished comrades in arms are Achwerdu Muhammad, Schwail Mullah, and Ulubey Mullah. The punishment for civil and military crimes, for robbery, murder, treason, cowardice, &c., are carefully arranged in a code drawn up by the prophet himself, and the punishment of death is inflicted in three different methods and degrees of severity, according to the atrocity of the crime.

We cannot refrain from quoting in this place the report of a citizen of Mosdok, touching his visit to Dargy Vedenno, Schamyl's residence, which appeared in the Abeille du Nord of the 18th and 19th December last, as it furnishes a faithful picture of the mode of life in this inaccessible spot. It is as follows:

"At the beginning of May, 1848, I arrived with a military convoy at the fortress of Vosdvichenkaïa, introduced myself to Colonel, now Major-General Möller-Sakomelski, and told him of my determination of visiting the Tchetchna, in order to see my cousin Uluhanova, who had been carried off in 1840 by the Tchetchenzes, in a foray, from Mosdok, and had afterwards been selected as one of Schamyl's wives. The colonel allowed me to enter into communication with the spies, and through them I commenced a correspondence, at first with the Naïbs Duba-Saadullah and Dalchik and then through the Naïb Duba with Schamyl himself. The Naïbs answered me, that, without the permission of their Imâm, they could not approach the fortress. But when I applied directly to Schamyl, three days after my letter had been sent off the Naïb Duba sent a messenger to me, with a declaration in Schamyl's name that several confidential men, the Naïb Duba himself, the favourite and privy councillor of Schamyl, Egie Hadji, the eldest of the villages of Datchen Barsa, and Ulaskart, should be sent to meet me, and serve as my escort to the residence of the Imâm.

"When I was informed that Schamyl's deputation had arrived within four versts of the fortress, I took leave of the colonel, who warned me against the peril I was exposing myself to: dressed myself in Tchetchni clothing, and left the fortress in the company of two well-mounted men from the subjected Tchetchni village of Ulaga. One of my companions was my Kunak (guest-friend) the Tchetchenze, Sisa. Along the ravine of the Argun I approached Schamyl's envoys, and when I had arrived within gunshot of them, we discussed the question as to which of us should advance. The Tchetchenzes would not go further, and they replied to my request that they should deliver me from their hands into those of their co-religionists, and introduce me to them; that they were deadly enemies of Schamyl's people, and, consequently, could not have anything to do with them. Upon this, I spoke to them again, and reminded them that, according to their Muhammadan law, a Kunak would sooner die than leave his friend in danger. Sisa was convinced by my arguments, and determined to follow me, but my other companion remained behind. When I approached Schamyl's envoys, with all proper caution, and arrived about fifty yards from them, I asked my comrade if he recognised any one of them. Sisa replied that he only knew one, the Naïb Duba, who was distinguished from the others by his yellow turban.

"You are welcome, Naïb Duba,' I cried aloud in Tchetchni, saluting him from afar. 'You are welcome, guest of the Lord!' the Naïb replied