Eaters of the Dead

THE WAYS OF THE OGUZ TURKS

THE OGUZ ARE NOMADS AND HAVE HOUSES OF felt. They stay for a time in one place and then travel on. Their dwellings are placed here and there according to nomadic custom. Although they lead a hard existence, they are like asses gone astray. They have no religious bonds with God. They never pray, but instead call their headmen Lords. When one of them takes counsel with his chief about something, he says, “O Lord, what shall I do in this or that matter?”

Their undertakings are based upon counsel solely among themselves. I have heard them say, “There is no God but Allah and Muhammad is the prophet of Allah,” but they speak thus so as to get close to any Muslims, and not because they believe it.

The ruler of the Oguz Turks is called Yabgu. That is the name of the ruler and everyone who rules over this tribe bears the name. His subordinate is always called Kudarkin and so each subordinate to a chieftain is called Kudarkin.

The Oguz do not wash themselves after either defecation or urination, nor do they bathe after ejaculation, or on other occasions. They have nothing whatever to do with water, especially in winter. No merchants or other Muhammadans may perform ablution in their presence except in the night when the Turks do not see it, for they get angry and say, “This man wishes to put a spell on us, for he is immersing himself in water,” and they compel him to pay a fine.

None of the Muhammadans can enter Turkish country until one of the Oguz agrees to become his host, with whom he stays and for whom he brings garments from the land of Islam, and for his wife some pepper, millet, raisins, and nuts. When the Muslim comes to his host, the latter pitches a tent for him and brings him sheep, so that the Muslim may himself slaughter the sheep. The Turks never slaughter; they beat the sheep on the head until it is dead.

Oguz women never veil themselves in the presence of their own men or others. Nor does the woman cover any of her bodily parts in the presence of any person. One day we stopped off with a Turk and were seated in his tent. The man’s wife was present. As we conversed, the woman uncovered her pudendum and scratched it, and we saw her doing so. We veiled our faces and said, “I beg God’s pardon.” At this her husband laughed and said to the interpreter, “Tell them we uncover it in your presence so that you may see it and be abashed, but it is not to be attained. This is better than when you cover it up and yet it is attainable.”

Adultery is unknown among them. Whomsoever they find to be an adulterer, they tear him in two. This comes about so: they bring together the branches of two trees, tie him to the branches, and then let both trees go so the man who was tied to the trees is torn in two.

The custom of pederasty is counted by the Turks a terrible sin. There once came a merchant to stay with the clan of the Kudarkin. This merchant stayed with his host for a time to buy sheep. Now, the host had a beardless son, and the guest sought unceasingly to lead him astray until he got the boy to consent to his will. In the meantime, the Turkish host entered and caught them in flagrante delicto.

The Turks wished to kill the merchant and also the son for this offense. But after much pleading the merchant was permitted to ransom himself. He paid his host with four hundred sheep for what he had done to his son, and then the merchant hastily departed from the land of the Turks.

All the Turks pluck their beards with the exception of their mustaches.

Their marriage customs are as follows: one of them asks for the hand of a female member of another’s family, against such and such a marriage price. The marriage price often consists of camels, pack animals, and other things. No one can take a wife until he has fulfilled the obligation, on which he has come to an understanding with the men of the family. If, however, he has met it, then he comes without any ado, enters the abode where she is, takes her in the presence of her father, mother, and brothers, and they do not prevent him.

If a man dies who has a wife and children, then the eldest of his sons takes her to wife if she is not his mother.

If one of the Turks becomes sick and has slaves, they look after him and no one of his family comes near him. A tent is pitched for him apart from the houses and he does not depart from it until he dies or gets well. If, however, he is a slave or a poor man, they leave him in the desert and go on their way.

When one of their prominent men dies, they dig for him a great pit in the form of a house and they go to him, dress him in a qurtaq with his belt and bow, and put a drinking cup of wood with intoxicating drink in his hand. They take his entire possessions and put them in this house. Then they set him down in it also. Then they build another house over him and make a kind of cupola out of mud.

Then they kill his horses. They kill one or two hundred, as many as he has, at the site of the grave. Then they eat the flesh down to the head, the hooves, the hide, and the tail, for they hang these up on wooden poles and say, “These are his steeds on which he rides to Paradise.”

If he has been a hero and slain enemies, they carve wooden statues in the number of those whom he has slain, place them upon his grave, and say, “These are his pages who serve him in Paradise.”

Sometimes they delay killing the horses for a day or two, and then an old man from among their elderly ones stirs them up by saying, “I have seen the dead man in my sleep and he said to me: ‘Here thou seest me. My comrades have overtaken me and my feet were too weak to follow them. I cannot overtake them and so have remained alone.’ ” In this case, the people slaughter his steeds and hang them up on his grave. After a day or two, the same elder comes to them and says, “I have seen the dead man in a dream and he said: ‘Inform my family that I have recovered from my plight.’ ”

In this way the old man preserves the ways of the Oguz, for there might otherwise be a desire for the living to retain the horses of the dead. [2]

At length we traveled on in the Turkish kingdom. One morning one of the Turks met us. He was ugly in figure, dirty in appearance, despicable in manner, and base in nature. He said: “Halt.” The whole caravan halted in obedience to his command. Then he said, “No single one of you may proceed.” We said to him, “We are friends of the Kudarkin.” He began to laugh and said, “Who is the Kudarkin? I defecate on his beard.”

No man among us knew what to do at these words, but then the Turk said, “Bekend”; that is, “bread” in the language of Chwarezm. I gave him a few sheets of bread. He took them and said, “You may go further. I take pity upon you.”

We came to the district of the army commander whose name was Etrek ibn-al-Qatagan. He pitched Turkish tents for us and had us stay in them. He himself had a large establishment, servants and large dwellings. He drove in sheep for us that we might slaughter them, and put horses at our disposal for riding. The Turks speak of him as their best horseman, and in truth I saw one day, when he raced with us on his horse and as a goose flew over us, he strung his bow and then, guiding his horse under it, shot at the goose and brought it down.

I presented to him a suit from Merv, a pair of boots of red leather, a coat of brocade, and five coats of silk. He accepted these with glowing words of praise. He removed the brocade coat that he wore in order to don the garments of honor I had just given him. Then I saw that the qurtaq which he had underneath was fraying apart and filthy, but it is their custom that no one shall remove the garment that he wears next to his body until it disintegrates. Verily also he plucked out his entire beard and even his mustache, so that he looked like a eunuch. And yet, as I have observed, he was their best horseman.

I believed that these fine gifts should win his friendship to us, but such was not to be. He was a treacherous man.

One day he sent for the leaders close to him; that is, Tarhan, Yanal, and Glyz. Tarhan was the most influential among them; he was crippled and blind and had a maimed hand. Then he said to them: “These are the messengers of the King of the Arabs to the chief of the Bulgars, and I should not let them pass without taking counsel with you.”

Then Tarhan spoke: “This is a matter that we have never yet seen. Never has the ambassador of the Sultan traveled through our country since we and our ancestors have been here. My feeling is that the Sultan is playing us a trick. These men he really sent to the Hazars to stir them up against us. The best is to hew these ambassadors in twain and we shall take all they have.”

Another counselor said: “No, we should rather take what they have and leave them naked so that they may return thither whence they came.”

And another said: “No, we have captives with the King of the Hazars, so we ought to send these men to ransom them.”

They kept discussing these matters among themselves for seven days, while we were in a situation similar to death, until they agreed to open the road and let us pass. We gave to Tarhan as a garment of honor two caftans from Merv and also pepper, millet, and some sheets of bread.

And we traveled forth until we came to the river Bagindi. There we took our skin boats which had been made from camel hides, spread them out, and loaded the goods from the Turkish camels. When each boat was full, a group of five, six, or four men sat in them. They took birchwood branches in their hands and used them like oars and kept on rowing while the water carried the boat down and spun it around. Finally we got across. With regard to the horses and camels, they came swimming across.

It is absolutely necessary when crossing a river that first of all a group of warriors with weapons should be transported across before any of the caravan, in order that a vanguard be established to prevent attack by Baskirs while the main body is crossing the river.

Thus we crossed the river Bagindi, and then the river called Gam, in the same way. Then the Odil, then the Adrn, then the Wars, then the Ahti, then the Wbna. All these are big rivers.

Then we arrived at the Pecenegs. These had encamped by a still lake like the sea. They are dark brown, powerful people and the men shave their beards. They are poor in contrast to the Oguz, for I saw men among the Oguz who possessed 10,000 horses and 100,000 sheep. But the Pecenegs are poor, and we remained only a day with them.

Then we started out and came to the river Gayih. This is the largest, widest, swiftest that we saw. Verily I saw how a skin boat overturned in it, and those on it were drowned. Many of the company perished and a number of the camels and horses were drowned. We crossed the river with difficulty. Then we went a few days farther on and crossed the river Gaha, then the river Azhn, then the Bagag, then the Smur, then the Knal, then the Sub, and then the river Kiglu. At length we arrived in the land of the Baskirs.

The Yakut manuscript contains a short description of Ibn Fadlan’s stay among the Baskirs; many scholars question the authenticity of these passages. The actual descriptions are unusually vague and tedious, consisting chiefly of lists of the chiefs and nobles encountered. Ibn Fadlan himself suggests the Baskirs are not worth bothering with, an uncharacteristic statement from this relentlessly curious traveler.

At length we left the land of the Baskirs, and crossed the river Germsan, the river Urn, the river Urm, then the river Wtig, the river Nbasnh, then the river Gawsin. Between the rivers that we mention, the distance is a journey of two, three, or four days in each case.

Then we came to the land of the Bulgars, which begins at the shore of the river Volga.