Sketches of Central Asia (1868): Additional Chapters on my Travels, Adventures, and on the Ethnology of Central Asia

The dervish is the veritable personification of Eastern life. Idleness, fanaticism, and slovenliness, are the features which in him are regarded as virtues, and which everywhere are represented by him as such. Idleness is excused by allusion to human impotence; fanaticism explained as enthusiasm in religion; and slovenliness justified by the uselessness of poor mortals in struggling against fate. If the superiority of European civilization over that of the East was not so clearly established, I should almost be tempted to envy a dervish, who, clad in tatters and conversing in a corner of some ruined building, shows, by the twinkling in his eye, the happiness he enjoys. What a serenity is depicted in that face; what a placidity in all his actions; what a complete contrast there is between this picture and that presented by our European civilization! In my disguise as a dervish it was chiefly this unnatural composure which made me nervous, and in the imitation of which I made, of course, the greatest mistakes. I shall never forget one day at Herat, when, after reflecting on the happiness of the early termination of the painful mask I had been wearing for so many months, I suddenly jumped up from my seat, and in a somewhat excited state began to pace up and down the old ruin which gave me shelter. A few minutes afterwards I perceived that a crowd of passers by had collected at the door, and that I was the object of general astonishment. Seeing my mistake, I blushingly resumed my seat. Soon afterwards several people came up to ask me what was the matter with me, whether I was well, &c. The good people thought I was deranged; for, to oriental notions, a man must be out of his senses if, without necessity or a special object in view, he suddenly leaves his seat to pace up and down a room. As the dervish represents the general character, so he does the different peoples of the East. It is true, Mahomedanism enforces the dogma: "El Islam milleti wahidun"—all Islamites are one nation; but the origin and home of the different sects are easily recognised. Bektashi, Mewlewi, and Rufai, are principally natives of Turkey; because Bektash, the enthusiastic founder of the Janissaries, Moola Djelaleddin Rumi, the great poet of the Mesnevi, lived, and are buried in Turkey; the Kadrie and Djelali are most frequently met with in Arabia; the Oveisy, and Nurbakhshi Nimetullah in Persia; the Khilali and Zahibi in India; and the Nakishbendi and Sofi Islam in Central Asia. The members of the different fraternities are bound together by very close ties; apprentices (Murid) and assistants (Khalfa) have to yield implicit obedience to the chief (Pir), who has an unlimited power over the life and property of his brethren. But these fraternities do not in the least trouble themselves about secret political or social objects, as is sometimes asserted in Europe by enthusiastic travellers, who have even discovered Freemasons amongst the Bedouin tribes of the Great Desert. The dervishes are the monks of Islamism; and the spirit which created and sustains them is that of religious fanaticism, and they differ from each other only by the manner in which they demonstrate their enthusiasm. For instance; whilst one of these religious orders commands constant pilgrimages to the tombs of saints, the other lays down stringent rules for reflection on divine infinity and the insignificance of our existence. A third compels his votaries to occupy themselves day and night with repeating the name of of God (Zikr) and hymns (Telkin); and it cannot surprise us to learn that the greater number of a company which has continually been calling out with all its might: "Ja hu! Ja hakk! La illahi illa hu! are seized with delirium tremens. The orthodox call this condition Medjzub; i.e., carried away by divine love, or to be in ecstacy.