72            Ahmet Sena was very warmly received in Çığızaç. Bastiko Sutar had conveyed his welcome through Bram.  He had assured Sena that the Bastis would  regard him as a member of the family rather than a guest. 

            The Bastis were earnest in the their approach towards Ahmet Sena. The attention exhibited in the village was, however, generally because of curiosity.  Every year there used come numerous foreign visitors to the Black Sea coasts of Caucasia.  However, foreign visitors were seldom sighted in the interior regions, particularly in the Pasifabe Valley.   Only Armenian and Jewish traders, with friends  among the local nobility used to go round the interior regions and conducted their business affairs under sponsorship of their local friends. 

            Ahmet Sena was neither a trader nor an  adventurer.  He was there upon special invitation  as a guest of the Bastis.  He was a native of Istanbul; was brought up in the city where the Ottoman emperors, the Sultans lived.   He had traveled far and wide, and was  a well informed person.  So was how Basti Bram happened to know of Ahmet Sena, and so Bram had evoked the  great interest on Ahmet Sena’s arrival. 

            During his early days in Çığızaç Ahmet Sena was somewhat disconcerted.  He did not know a single word of the Adige language.  Without Bram’s help he was virtually a dumb person in the village.  Ahmet Sena grumbled over the uselessness of so many other languages he could speak in.  Ahmet Sena cheered up whenever he sighted Bram; for only then the sound, the movement and the things around him could have any meaning for  him. 

            He was introduced to Kobli, the Imam of the Çığızaç village, when the imam had called on him to wish him  “Welcome”.  On his first Friday  in the village Ahmet Sena  attended the mosque along with Bram.  Upon the insistence of  Imam Kobli he climbed  the Minber¹.  He delivered the Khutbeh ²  in Arabic. He also led the Friday Prayer.  He recited the Ayat ³  plainly, without  intonation.  The faithful present at the mosque obviously did not follow the meaning of  the  Khubah, the Ayat and the supplication he delivered in the process. They were amazed at his smooth articulation. 

            The news of the arrival Ahmet Sena to Çığızaç spread throughout the Psifabe Valley within one week.  The elders of the valley paid courtesy visits  to him.  Such visits continued for weeks. 
 

            Because of his language problem Ahmet Sena was distressed at the beginning.  In those days he could communicate with three persons only.  They were Bastiko Bram, Iman Kobli, and old Hanaş. 

            Bram had been in Crimea for many years, and was fluently conversant in Crimean Turkish.  Imam Kobly  also was conversant in Turkish.  He had studied in Taman, had been in Crimea on numerous occasions, and had received instruction from Crimean Mollas.. 

            Hanaş did not know a single Turkish word.  But he was an actor. He had provided Ahmet Sena with another kind of communication media by means of gesticulation.  He used his entire body,  in one way other,  in expressing himself.  He could neigh like a horse, bark like a dog, cry like a child, blow like a storm... He could affect any thing imaginable.  He could draw the images of objects he could not otherwise express.  His gesticulation some times drove Ahmet Sena in to spell of laughter.  On such occasions Hanaş joined him in laughter, without being annoyed or discouraged.  Some times he could lose his self-control; himself laughed at  his own hilarious acting to the extent that tears streamed out of his eyes.  Ahmet Sena could not stand to see Hanaş torturing  himself so much to convey a certain idea to him.  On such occasion he used to affectionately embrace the old man. 

            Hanaş lived not far from the Basti estate.  So Hanaş and Ahmet Sena met almost every day.  They strolled around together;  and also attended  the mosque together. 

            Ahmet Sena, in his early days in Çığızaç when he was not yet conversant in Adige language,  had focused attention on children,  who were initially bashful towards him.  He helped them soon to defeat it. Gradually they became accustomed to him.  Sena  discovered a place where he could meet the children collectively.  It was the school where Imam Kobli tutored. 

73.            Imam Kobli’s residence was located within the premises of the mosque. It was an independent building consisted of  three rooms, side by side; with a shaded  front.  He used the large room to the right as a class-room.  His students comprised of the children of the families who had already accepted Islam.  A  few children of non-Muslim families also used to be present, may be out of  curiosity.  Kobli , however, did not discriminate. 

            Ahmet Sana had visited  Kobli’s school for the first time in the company of Hanaş. 
He was very much surprised to find out that some non-Muslim children also attend the class and no one had objected. 

            There was only one copy of the Holy Qur’an at the disposal of  Iman Kobli.  There were nothing else that he could provide his students as an instrument of education.  He used to recite short passages from Qur’an as well as  certain supplications that he knew by heart; and help the children to memorize them.  He endeavored to teach the children orally the very basic elements of Islam; that is, the faith, the rituals, and the  moral. 

            During his early days in the Çığızaç Ahmet Sena, accompanied by Hanaş, used to quietly followed Imam Kobly teaching the children from a corner of the classroom.  Later on he approached the Imam and offered his own assistance.  Kobli was very much delighted. He accepted the offer with pleasure. 

            From then onwards Sena had a job to do.  During day-time, whenever he had spare time,  he rushed to Kobli.. In fact he had nothing else to do except accompanying the Bastis wherever they designed. He was fascinated by the idea to help Kobli. 

            Ahmet Sena had really enjoyed being with the children.  He found them not as diehard difficult as their parents were. They listened to him attentively.  Alas!  He could not speak the language of the students.  He used to recite prayer Surahs  form Qur’an and certain brief supplications that he could recollect, and helped the children to memorize them by repeating the same in chorus, and patiently correcting their mistakes. 

            Hanaş was usually present by his side.  He used to join the children’s chorus, murmured along with them.  His excitement of learning something new was so much apparent that his body unwittingly  stirred;  used to be lapsed into ecstasy; and started reciting aloud.  On such occasions Ahmet Sena could not help smirking, which led some of the children to laughter. Hanaş having sensed that something had gone wrong,  gazed at the children and then at Ahmet Sena. 

            According to Ahmet Sena  there was some thing odd with the school. The students were mixed, a combination of boys and girls.  There seemed to be no one objecting to the situation.  There was not problem with students either. They attended the school together, and played together at the yard.  This situation was unparalleled in other Muslim countries. 

            The children had liked Ahmet Sena.  At  recess hours  Ahmet Sena and the children tried to communicate through gesticulation.  Hanaş  liked the play-ground sessions  very much.  Hanaş relished trying to help Sena  to talk with the children, standing at the center of a semi-circle formed by the children.  He believed he had been serving as a sort of interpreter  between Sena and the students, who heartily laughed as he started interpretation combining words with gesticulation and mimics. 
 

            How virtuous,  innocent  and  affectionate is the child’s world!  When Sena laughed, the children laughed too.  When he was in a pensive mood, the children  turned dull, and  stared at him inquisitively.  They were alike all over the world.  These tender souls represented the future of humanity. 

            Ahmet Sena was increasingly conscious that  himself too had begun learning from the children as time went by.  Gesticulations and words followed one another.  The voice began  conveying  sense to him.  One day he delightedly announced:  “Perhaps the children teach me more than I teach them.” 

            Indeed it happened to be  a two way process of training. 

            During the early months of his stay in the Çığızaç Ahmet Sena persistently thought of returning to Istanbul  through the Black Sea.  It so happened that on certain mornings he got up from his bed  with firm decision  to return home.  Somehow he kept his craving to himself, and continually deferred translating his wish into action, as if certain  unknown force had tied him up to the new environment. With the passage of time the bondage increasingly consolidated.  After one year he was able  to speak and understand the Adige language, though far from being perfect. 

74.            His language problem formed the primary factor of  Ahment Sena’s initial association with the children. As his chance of  communicating with the grown ups enhanced, he felt companionship with the children less interesting . So he choose to spend more time with Sutar or with Bram,  as well as with other elders.   Along with Bram he visited certain villages in the eastern sector of  the Psifabe Valley, and found new friends there. 

            Ahmet Sena found the elders were too rigid.  In their presence he could feel  the depressive influence of traditions. For the elders “life” meant a series of rituals and  ceremonies.  Sitting, standing, eating,.. what not.  Every  action was governed by a tradition.  Initially he had questioningly acted faithfully like a trained horse. “My God, what an interminable ceremony!” he had complained by himself, at times. . 

            Ahmet Sena, by virtue of his extensive experience, was equipped with information that could be appraised as significant  for the environment he lived in.  He had a wealth of memories.  He could not narrate them to the children; for they would not understand.  It was beyond there comprehension.   The elders had fixed ideas.  It was difficult to reach to a common understanding with them.  The youth had to bear the brunt of the same situation.   Sena found  the vigorous world of the youth more interesting. 

            Ahmet Sena  appreciated Genar more than anyone else among the Basti youth.  Genar, son of Beram, had been helping him ever since he has been in the village.  He to him Genar as a prudent, affectionate and cheerful young person.  The two could understand each other so well that they  appeared as intimate friends who shared each  other’s secret.  Lasmar was senior to Genar by age, and was stronger too.  He was placid and quiescent.  Smayl was a good rider.  Sena was fascinated by his manner of manipulating the horse on a ride.  Aslan and Hamit were highly courteous boys. Sena  appreciated all of the Basti youth, each gifted with one or the other virtues.  He took pleasure in talking with them. For a talk with any one of them assumed something more than a casual chit chat. They asked questions and Ahmet Sena responded.  Sena’s living room had turned into a second school in the Çığızaç, rather  an advanced one as compared to Kobli’s school. 

            Ahmet Sena’s clients were not restricted to the Basti youth.  There were several young men from the village too, who frequented his house.  The ones amongst them who had impressed him most included,  Yeftelako Naşe, Hağuruko Perit, Shalahoko Netef and Kocako Bate. The Hağurs were the neighbors of the Bastis.  Perit, Hağur’s son was the best friend of Genar.  It was quite obvious; for Genar’s mother Libe came from the Hağurs. 

            The Bastis owned  a number of slaves.  At the beginning Ahmet Sena did not like the situation. The institution of keeping slaves had been too firmly established in that society. So it was impossible to talk about it.  He therefore kept quiet, did not disclose his ideas on the subject.  In due course of time as he observed  the master-slave relationship in the Basti family, his concern diminished to certain extent.  He noticed that the salves enjoyed certain rights and their well-being was duly taken care of.  But yet he could hardly understand the wisdom of the prevailing class distinction in the family.  . 

            The Basti elders held the children of the slaves as dear as their own.  The Basti clients of Sena included some of the slave children. Bace, the son of Zako, was an intimate companion of Genar. Hafus was a courteous and good looking young man.. Jıbğe⁴   was a pleasant boy. He was as fast as wind in keeping with his name. He served as the ostler  of Basti Takir.  He was crazy enough to leap across  precipice on horse-back. 

            The female was a foremost object of interest for Ahmet Sena.  Before coming to Çığızaç he had expected to find the female in Caucasia in veils and lattice as their counterparts in Istanbul then were.  He was surprised to find women also engaged in the daily life along with the males.  Aside from the elderly female, the younger female, both married and otherwise, could talk with him with ease.  However, they treated him so courteously that it sometimes embarrassed him; for he believed he did deserve it. 

            The first female he was introduced to was Libe, Bram’s wife. He was most obliged when she addressed him as “My brother.” Bramhan was used to come in to his room along with her brother Genar; lent him a helping hand in arranging  things there.  He liked her very much; and called her as “My blue-eyed daughter”.   Dane and  Suret too were among the Basti girls who were informal  with Ahmet Sena, beside Bramhan. Dane was superb in beauty. “ May God! What a blessedness”, Sena had exclaimed an her sight. 

            Dadu, the eldest person of the Basti family, rarely conversed with Ahmet Sena.  It was not because of lack of interest.  It was rather due to his psychic predicament.. Whenever the weather condition permitted Dadu used to go outdoor for a brief stroll , or sat on a log of timber in the yard and sun-basked.  On such occasions, sometimes, Ahmet Sena used come to Dadu.  Dadu, having sighted Sena, would stand up and courteously welcome him. “Come on; have a seat!” , he would exclaim. Ahmet Sena admired the old man for his decent manners  rarely expected of one at his age.  Sena would beg his pardon and seated himself next to him.  Dadu would ask him how he was doing and whether he liked the country.  So he used to begin the discourse with Sena.  It was not, however, always convenient for him to pick up a subject to talk about.  Most of the time they silently sat side by side. 

            Ahmet Sena already had  some idea about the last thirty years of the Bastis.  They were about to resume normal relations with the rest of the people of the Valley, thanks to the efforts made by Sutar and Bram.  Sena was shaken when he was told about the inauspicious incident of thirty years ago and its repercussions.  He wondered how such an ordinary dispute could be allowed to aggrandized  to that extent.  Initially he could not comprehend  the force of the traditions that directed the people in a country where there existed neither a state, nor law and order enforcement agencies, or the laws. As he grew familiar with the people around him, and observed  their inter-relationship, Ahmet Sena began to better appreciate the potency of the traditions. It was not an ordinary phenomenon as it was conceived abroad.  It had its own principles; demanded dedication and  integrity as any  religion or a philosophical creed would warrant. The Adige traditions rested on such a firm foundation of conviction. To challenge the traditions, and to violate  its mandate, was tantamount to choosing social excommunication. That was why because of an 
-------------------------------------------------------- 
(1) Wind, storm 
ordinary incident thirty years ago the life of a man of Bastiko Dadu’s stature was so profoundly disturbed, and hundreds of individuals suffered for so long.  It was an entirely   new and interesting experience to Ahmet Sena. 

             Ahmet Sena rarely met Basti Takir. The consequences of the incident of thirty years ago had condemned him to isolation.  He lived  at Çemko, an out of the way farm. He did not marry.  Notwithstanding his age he presented a strong but  a crude  appearance.  Ahmet Sena had felt a strange sympathy for this heavyhearted person, who was disappointed  by his own community.  Sena had presumed that the psychological complications he had suffered could have pushed him to a way of life not quite normal for a man in his position.  Later, however, he discovered that Takir  was  not a deranged person as he had thought.  He was utterly mistaken, he realized.  He could then perceive that Takir was a victim of the traditions.  In fact Takir was condemned by the traditions. He had been  enduring the punishment that the traditions had condemned him to. 

            Ahmet Sena, on one of his visits to Çemko, was persuaded by Takir to stay overnight at the farm house.  Takir  and the other inmates of the farm had arranged a feast for Sena.  Desili had roasted one  whole lamb for him.  Ahmet Sena had never tasted such a delicious food in his whole life. Then he was served with yogurt and honey. 

            Once Ahmet Sena and Takir went for hunting.  They were accompanied by Genar, Lasmar and Smayl.  The salves and the shepherds had set out earlier to cordon off the hunting area.  Sena had a wonderful day.  He was amazed at  Takir’s skill  in hunting. He used his weapon wonderfully well.  What he liked most that day was  Genar’s manner in talking with Takir. The congenial Genar perhaps was the only person who succeeded in cheering up the ever-remorseful Takir.  Sena watched Genar making his uncle laugh. 

            According to the traditions Genar was not supposed to cut joke with his uncle.  He had, however, picked up the subject so aptly, and had arranged his wording so nicely that while preserving the reverence due to his uncle, he induced Takir to laugh rather then getting annoyed.  As Genar kept on teasing him, Takir affected as being annoyed “Look!, I am going to tie you to that  tree and let the wolves eat you up!” He drove towards him as he said this.   Genar, seemingly terrified, held the saddle firmly and galloped away .  The whole hunting party broke into laughter by that  reciprocal teasing. 

            The above narration depicts how Ahmet Sena passed his two years in the Çığızaç village, during which period he became familiar with the Bastis and with the rest of the people of the village, and visited some of the other villages in the Psifabew Valley. 

            Ahmet Sena’s presence at Çığızaç was something more than that of a guest.  His wan not merely an ordinary involvement.  He had adapted  himself to the language, traditions and to all aspects of  the way of life of the local community.  He laughed with them,  he shared their  joy and their sorrow. 

            He was in his late fifties.  He did not have any plans for the future.  Nor did he have an ambition to fulfill for the rest of his life.  He did not have a definite destination, nor there was anyone expecting him.  At his present destination, where 
he received ample affection and understanding, there was nothing else that he would aspire for, excepting a  peaceful and happy termination of his worldly existence.  It was this feeling that had so closely linked him with his new environment.  He had 
earnestly owned everything as it was, and had become an integral part of the community which he had joined . 

                                                            O0O 

76            Ahmet Sena was no longer a stranger in the Basti family. He was thoroughly at home.  He invariably  accompanied  Sutar or Bram, whenever  both or either of them went out.  The Bastis sought  Sena’s opinion before taking  any substantial decision. 

            The esteem and credibility accorded to him enhanced his vitality.   He was relieved from  his usual resigned and restrained mood.  He was reputed as man who exercised his strong will-power and common-sense. 

            It was the third summer season since Ahmet Sena’s arrival to Caucasia. One day he spotted Sutar in rage, hurriedly mounting his horse.  He stopped him.  He said he was also wanted to come along with him.  He did not inquire Sutar as to where he was going and what had made him nervous. 

            Something important should have gone wrong to annoy Sutar, who was otherwise an accommodative and patient person, he thought.  He was worried. So he had interceded. 

            Sutar was a cool and reasonable person.  Even when nervous he always weapon to advice.  He conceded to Sena’s suggestion..  “I wait for you”, he said; dismounted and began roaming about the courtyard, towing his horse. 

            A horse was immediately saddled for Sena.  In a matter of few minutes  Sutar and Sena were on the way.  Having covered some distance  Sena candidly asked: 

            -- Well... Basti! Wouldn’t you tell me where we are going.  Who we are going to beat up? 

            Sutar cast a confused glance at Sena, released a short but loud laughter. His face was relaxed, smirked and said 

            --We are going to beat up the foolish watchmen at the cornfield. 

            After a brief pause Sutar continued in a grave tone, preempting Sena’s impending question: “What for?” 

            -- At the moment the corn is juicy.  The hogs have damaged the corn field because of the watchmen’s negligence. 

            Ahmet Sena appealingly remarked, “ In that case you are quite justified to be angry.”  Then followed  his statement of opinion.  He meant to advise him to calm down. 
 

            -- People should not be condemned without a trial. Let us listen to the watchmen first.  May be there is something that we should know. 

            Sutar sufficed by gazing at Sena.  But he did not say anything. 

            When the two reached the field, three watchmen received them.  There were two shepherd dogs with them.  The dog waved their tails, indicating that the visitors were familiar to the dogs. 

            Two of the watchmen rushed to take over the horses. 

            Sutar raised the whip in his right had and ordered, 

            -- Wait! Let us first go round the field. 

            The men retreated.  Sutar led the party in to the field.  The corn plants were taller than the horses.  On the eastern fringe of the field an area about two hectares had been damaged. The plants had been broken down and the corn had been chewed up . 

            At the sight of the damaged plants Sutar became nervous again.  He raised the leather whip and advance towards the watchmen; but did not hit. Rattled it in the space. 

            -- Had you been dead asleep, fellows?  Sutar shouted.  Where the hell you were by the time the field was destroyed?  Sham on you! 

            The three men were solidified, casting their eyes down.  They just kept quiet. 

77.            Sutar turned to Sena.  Continued in a more composed tone, pointing at the watchmen, 

            -- There are three of  them so that  they could sleep by turn.  But all the three have slept at the same time. 

            Sena, trying to soothe him smilingly replied, 

            -- Sutar! What is destined will happen.  Let us not forget that.  They should be more care from now on. 

            Sutar doubtfully looked at Sena.  He soon overcame his hesitations and shouted, 

            -- No! 

            He stared at the watchmen, cracked his whip and continued, 

            -- You  go to bed.. sleep and then say, ‘ It was destined to lose  that much of the yield!  .. I do not accept such an absurd excuse!’ 

            Sutar then turned to Sena, and found him supportively smirking.  He lightly blushed, drove  his horse.  As he departed the field, Sutar did not look back. 

            Sena gazed behind Sutar for a few moments to allow him to cover some distance; then turning to the watchmen, he grimaced, and  said, 

            -- From now on you should be more careful. 

            The three men, half ashamed, simpered and  kowtowed to solute him. 

            Sena came out of the field. Spurred his horse, and in no time overtook Sutar. He, however, allowed his horse amble a few paces behind Sutar’s  for a while. 

            Sutar pulled the harness and waited for Sena to come by his side. He sneered as he gazed at Sena. 

            -- Bastıçe!  I hope you are not offended, are you?, he asked 

            Sena did not reply.  Simply smirked.  It was the first time that Sutar called him “Bastıçe”, meaning “the new Basti”.  He found it rather queer. 

            Sutar continued talking, in a somewhat apologetic tone. 

            -- Excuse me. I unnecessarily shouted in your presence.  But these people do not understand polite language. 

            Sena curtly replied, “You were right!” 

            They did not talk for the rest of the way; though   Sena , time and again, took at Sutar and smiled. He enjoyed the fascinating scene around, and avoided disturbing the serenity of the environment.  Sutar seemed tired.  His back was arced, and his eyes was fixed on the  mane of his horse. He was absorbed in a deep thought. 

            It was nearly  evening when they reached the Basti district. Zako the slave was waiting for them at the main entrance of the outer fence.  They dismounted, and entered the garden on foot. “You have got visitors, sir”, Zako said as he took over the horses. 
 

            Looking from the point they had reached then they could catch the front  view of Ahmet Sena’s dwelling.  Bram and a stranger could be seen sitting at the outbuilding. 

            Both Sutar and Sena proceeded in the same direction.  As they approached, Bram and the stranger stood up, and came down the three-stepped ascent to receive them. Bram introduced the stranger to his uncle and to Ahmet Sena. 

            -- Our visitor Abase comes from the West, from the Ubin Valley. 

            Sutar and Sena offered their greeting and wished him “welcome”, and inquired about one anther’s well-being . 

            Sena, when told that Abase had come particularly to see him, could not believe it.  “Who knows me in that region?”, he smirked.  Bram told him that a religious meeting was being convened, and  Ahmet Sena was invited attend it.  Sena was stunned; turned a bit pale. 

            The invitation did not please Sena.  A strange sense of apprehension dominated him.  Momentarily he remembered that himself too was a stranger there.  Different possibilities flashed in his mind.  The people of Ubin, though existing in the neighborhood  of the Ottomans and the Crimeans, and had been in contact with them  for a long time now, had not yet embraced Islam. “I hope there is not  an reaction against myself”, he though. 

78.            Sena was told earlier about certain dervişes from Anatolia roaming about in the regions of western Şapsığ and Natuhay.  He was also aware that the Khans of Crimea had been successfully campaigning for propagation of Islam among the Janes and the Bjeduğs, who lived on either side of the River Kuban.  He had observed the policies of the Khans of Crimea relevant to Caucasia. The Khans were given to implement their wishes by issuing orders, or by use of force if necessary.  Sena had understood the fallacy of that policy only after himself having been in  that area. 

            He was told about how the Hatkoys on the islands in the Strait of Kerç and  in the Taman region  had accepted Islam without any coercion.  The Hatkoys, influenced by the Tatars, had embraced the new faith voluntarily. 

            Abase provided certain additional information that could dispel Ahmet Sena’s misgivings, after having entered the house and having settled  down. 

            Abase was the type of person who inspired confidence by  carefully selecting the appropriate words, and by his convincing arguments. 

            A group of  preachers had came to the Ubin Valley from Crimea. There were a number of Mollas from Istanbul among them.  At the moment they were hosted at Hampiy, the largest village in the Valley.  Certain noblemen from the Hampiy village, who had accepted Islam on the request of the visiting religious workers,  had decided to hold a consultative meeting.  For the same purpose they had sent emissaries to the all neighboring  valleys, and Abase  happened to be the one assigned to visit the Psifabe Valley. 

            That was all Abase was supposed to convey. Or he did not wish to be involved in details of a matter of which he was not very well informed.  He continued,  his eyes fixed on Ahmet Sena: 

            -- You are known in the Ubin Valley. To be precise, they know that you are the guest of the Bastis in here. 

            Sena had thought that he had discovered a safe and quiet corner.  Now Abase tells him that he is  invited to a meeting, the nature and the consequences of which are unknown to him..  As if talking in delirium, he said: 

            -- I am not a religious teacher. Once I was an ordinary trader. I have given up that too. 

            Bram had understood Sena’s concern. 

            -- Sena! There seems nothing to be anxious about.  There are nearly ten invitees from our own valley.  We will all go together.  They would like to benefit from your knowledge and from your advice. 

            The discussion continued for some time after dinner. 

            When left alone in his room, Sena stretched on  his wooden sofa..  He could not sleep; though he was dead tired.  His brain seemed aflame. 

            “The Adiges are in grip with the pang of the   new faith,”    he said by himself; and dived into interminable thoughts. “In fact it is a belated throbbing.  The Ottomans, who had built fortresses along the coasts of the Black Sea,  had neglected, ignored  this area. Why so?  Yes! It is true that the people in this area reject pressure, coercion or use of force of the rulers.  But had the Ottoman rulers attempted to teach them anything, the people would not have objected. What is happening now indicates that.” 

            “Their traditions guide their faith.  They are very sensitive about their freedom; but they like friendships too.” 

            Sena recalled the systems in the Balkans, in Eastern Europe. 
            “The State is there with its army, with its officials and with all its other paraphernalia.  But despite that  in the west things are too bad!   On the contrary in the north-east things are not so bad. The people of Caucasia, in particular, are similar to those of Anatolia!” 

             His mind, having glided over from one isolated subject to the other for hours, got clogged. The images in his brain became increasingly hazy and blurred. Finally he slipped in to slumber. 
 
 

                                                              O0O 
 
 

            The Çığızaç village was going to be represented at the meeting in Hampiy  by a delegation of three, consisted of Bastiko Bram, Imam Kobli and Ahmet Sena.  In fact, as evident from its composition, the delegation represented the Basti family rather than Çığızaç.. 

79.            A large majority of the inhabitants of Çığızaç had not yet converted to Islam; therefore they were not interested in the proposed meeting.  They, however did not neglect circulating rumors;  for  they were not pressed to accept any specific role in the project. 

            After three days the delegation from Çığızaç set out.  Accompanied with the delegation there were two ostlers to look after the seven  horses loaded with food and other items necessary during  the journey. 

            The party drove towards south-west, and crossed the wooden bridge across the Pasifabe Stream.  At Kutezj village the emissary Abase met with the representatives of the other villages of the Pasifabe Valley. 

            The delegates and the ostlers put together, the party from the Psifabe Valley totaled at 30 persons.  The oldest of the representatives was Tahriko from a village in the upstream.  Ahmet Sena had met Tahriko before.  He had not accepted Islam as yet. The old man had interesting ideas.  Sena inferred that Tahriko was not against Islam. He was still an atheist  because he was not exposed to Islamic indoctrination.  At the moment he was in pursuit of  the truth. 

            The groups of delegation bid farewell to one another  and set out for onward journey to Hampiy . The people of Kutezj walked up to the end of  the village to see them off. 

            The Hampiy meeting became a topic of chit chat in almost  all the villages of the Psifabe Valley.  Certain know-alls made irrelevant comments and narrated disjointed  ideas.  Those reluctant to give up the faith of their forefathers condemned the participants to the meeting, and cursed them. 

            The delegations, considering the beasts of burden carrying their supplies,     had to advance rather slowly.  On that day they could cover only one third of the distance.  At sun set the groups arrived at a village, where they decided to spend the night.  It was situated on a flat ground  on top  of a hill. To its south there was a thick forest. Its northern approach was open.  One could see the hazy image of the marshes of the River Kuban far away. 

            The delegates dismounted as they approached the high fence surrounding the village 
.  Tahriko was in the foreground, towing his horse.  The rest moved ahead in lines of three persons each.  They entered the village in the same formation. 

            The first house they come by belonged to a well-to-do widow of a nobleman.  Her three grown up sons smilingly received Tahriko and his companions. As the youngest son took over Tahriko’s horse; the eldest one declared: “ My mother would  be pleased if you be her guest.” 

            Tahriko replied in a jolly mood, 

            -- My boy!  We have got no other alternative. 

            They entered a spacious courtyard.  Right at the center there stood Şeyza,  the lady of the house,  On her head she had a muslin scarf, which also covered her neck and her chest.  The wide skirt of her dress was ankle-length.  She presented a nunlike appearance. Behind her stood  her brides, daughters and grand-children. 

            Şeyza took a couple of steps forward and said, “Welcome gentlemen!” . 

            While the boys led the ostlers and the horse to the stable, Şeyza ushered the visitors to the guest house. 

            Tahriko expressed his gratitude to the land lady  for  hosting  himself and his party.  He  informed her about the object of their journey and about the meeting at the  Ubin Valley.  Şeyza told him that  she was aware of the meeting, and that the representatives from her village had left  for Hampiy the day before. 

            In no time the news of the arrival of the representatives of the Psifabe Valley at eyza’s house spread throughout the village. The elders of the village called on Tahriko and his companions  to wish them “welcome”.  With Şeyza’s permission they divided  the visitors among themselves.  Tahriko, Ahmet Sena and Bastiko Bram stayed  at Şeyza’s house. 
            After dinner they did not sit up for long.  Every body was tired; so they went to bed early.  They set out early the next morning; themselves and their horses refreshed, fit for onward journey. 

            Ahmet Sena was surprised at the hospitality accorded to them. He did not expect such a warm welcome.  There turns up a woman, hosts a crowded party of travelers at her house, and declares she was pleased and honored for having the opportunity to be of service to them. 

80.            Sena silently talked by himself:  “These people have got fine traditions.  But their faith is invalid.  Should they adopt Islam, their traditions would become much more meaningful.  That is the way of life Islam means to introduce!  They will become a model society.  I honestly believe it”, he said. 

            He had been to several countries; had known many nations.  How much divided they were in terms of religion, customs and tradition?  How confusing everything with them were? 

            As the journey progressed there were moments when interesting scenes could detract his mind from those thoughts. For instance a mother roebuck  followed by its baby could be seen in flight within their eyesight. The party could encounter a herd of deer; and could be terrified by giant sized  boars that passed close by them, causing tremor and raising a terrific noise.  At such instances he could control his scared horse with much difficulty. 

            All the way they passed through congested forests.  The villages in there had been built on patches of land cleared through human effort inside those extensive forests. It was  suggestive of  the extent of the labor  that must  have been put in  for the recovery of the cultivable land. 

            Parallel with the increase in elevation of the terrain in the north to south direction,  the variety of flora also changed.  While trees with larger leaves dominated the flat and  lowly sloped ground; the needle leafed ones were in abundance.  The nature had been rather liberal in defining the boundries separating the areas of survival of the various species of vegetation.  They overlapped, and the natural struggle for survival of one plant against the other  was apparent.  Those more capable, or  those  fit for survival had expanded and improved the characteristics of its kind, creating  superior colonies.  Ahmet Sena was amazed at the superb vitality as well as at the multiplicity of the variety of flora in this part of the world. He was absolutely marveled at the sight. 

            As the journey progressed the party crossed narrow creeks, springs and streams of cool and clear water, which flowed either quietly or pleasingly, or in torrent, forming miniature waterfalls, depending on the grade of the terrain.   Ahmet Sena had traveled far and wide.  He had seen beautiful forests in such regions as the Balkans, Eflak⁴ ,  Boğdan ⁶  and Poland. He had heard that there were forests hitherto untouched on the Karpats⁷ .  He had passed through the skirts of the Karpat Mountains on numerous occasions.  He had nowhere seen the like of which he witnessed  in Caucasia on that day. 

            He perceived a wild beauty in whatever he noticed there.  The roads were ordinary trails.  There were narrow wooden bridges across the creeks.  Excepting such improvisations,  one could safely describe the nature here as being “untouched.” 

            On the third day of their journey the Ubin Valley was finally in sight. The terrain lost altitude with a smooth grading down.  One could feel the hazy image of villages on either side of the Ubin Stream. 

            Abase drove his horse close to Ahmet Sena’s.  Pointing his finger  in the direction of Hampiy at the base of the Valley he said:  “That is our village; over there!” 

            The Hampiy village was situated on the right bank of the Ubin Stream.  The fields were  well groomed. Orchids started right  from the outer fringe of the village.  The wheat and corn fields extended towards the east and touched the forest.  The village had an extensive pasture.  To the west, between the village and the stream there was a level ground, where the people of the village gathered on occasions. 

            Abase pointing at the level ground, conspicuous at the first glance,  said,” The meeting is going to be held in that wide meadow.” 

            Those  with sufficient far-sight could spot a brisk activity in the  Hampiy meadow.  Around the meadow rush-barracks were constructed. To the north and to the west one could see hundreds of horses as small black spot. 

            Abase led the party to the base of the valley.  The sun had set and darkness had prevailed.  In two hours the party passed through the Hampiy village and reached the meadow. 

            Bonfire was lit at four  different places on the meadow near the barracks. The towering flames perfectly illuminated the camping area.  In front of the barracks  and in the center of the meadow there was a conglomeration of hundreds of men and women. 

            The Psifabe delegation entered the illuminated section of the meadow without alarming any body.  Abase left the group, advising them to wait for a few minutes. 

81.            In no time Abase returned accompanied by Zej, a fifty years old mature person introduced as the man in charge of receiving the participants on behalf of the Hamiy village. 

            Zej had met Tahriko before.  He fervently embraced Tahriko.  Thariko introduced the gentlemen accompanying one by one, starting with Ahmet Sena. 

            Zej attentively looked at Ahmet Sena, and said, 

            .-- We wished to meet you.  My people would be very pleased to know you have arrived 

            He said it was almost impossible to host the guests attending such a large gathering  they  should be. He apologized in advance for possible shortcomings.  Zej then  led the party to their lodging. 

            Under the inquisitive gaze of the crowd gathered  in the camping area they were conducted to the front of a barrack, the roof of which was covered with straw. 
            -- You will be staying here. 

            Tej said in an apologetic tone.  He went on, 

            We wished to entertain you at our own house.  However,  as you can see by yourself, it would be unmanageable. 

            Tahriko replied with a happy face, 

            --.  Never mind!  We people are used to such things. We would be pleased to be where ever the community happens to be. 

            Zej advised them to take some rest, and added that he would be sending their dinner, in the mean time. Then he went away. 

            The stable-boys  unloaded the packages and carried the horses out in to the meadow to be tied down. 

            Ahmet Sena entered the barrack and set to examine it. It was a modest  structure.  Its skeleton was of timber, the sides were covered with straw matting.  The floor was thickly padded with dry weed.  It was large enough to accommodate fifteen to twenty persons. 

            Sena said by himself  “They seem to be quite an ingenious people” and smirked.  He recalled the nomads of Anatolia.  He thought of the Tatar and the Nogay nomads. 

            A little while later there came the youth of the village carrying food and water for the delegates from the Psibafe Valley.  They fixed an oil lantern  on the pole in the middle the barrack and placed two tinned copper trays to serve as dinner-table. 

            The food was modest.  It consisted of stewed mutton, yogurt (curd of milk), and cheese cookies.  Every body was hungry.  They relished the food. 

            After dinner the delegation sat down in the open in front of the barrack.  Having anticipated that the visitors would like to sit out-door, a certain amount of space, close to the barrack door, had been padded with dry weed to serve as sofa to sit on. 

            There were a lot of people at the open space lighted by the bonfire.  Some were busy in conversation in standing position; some were strolling around.  The delegates from other places were sitting in front of the barrack, which surrounded the area.  The youth of  the Hampiy village were rushing left and right serving the guests.  The hue and cry raising from the crowded conference compound filled the whole space, resounding  far away. 

            After some time Zej, accompanied by a group of ten persons were  sighted.. “They are coming to us, I suppose”, Tahriko remarked and got up.  Sena and rest of the group followed him. 

            “Please do not bother!   Please keep sitting!”, Zej loudly said from a distance. 

            As the group approached them;  Zej, pointing at those accompanying himself said, 

            -- I know your are too tired.  Yet I wanted  to introduce you our guests  from distant places as soon as possible. 

            -- It does not matter if we are tires.  Please do come!, Tahriko stepped two paces forward and politely extended his hand. 

            He ushered them on to the padded space to take their seat.  Tahriko’s companions had already gotten up to make room for the visitors. 

            Zej, before taking his seat, presented the visitors. 

            -- Haci Tahir and Nazim Efendi  are from Istanbul.  Balahan and his colleagues are from Crimea, from the Taman region.  The rest are the elders of our own  village, Hampiy. 

82.             Haci Tahir Efendi was a slim and  slightly pale old man.  Balahan was a hefty , vigorous and  healthy man. His greedy character flashed through his slanted eyes. All of the five religious personalities had turbans on. 

            Thariko acknowledged that himself and his colleagues were pleased to have met the distinguished persons.  He presented his delegation starting with Ahmet Sena.  He especially pointed out that Sena was from Istanbul. Balahan, who  was conversant in the Adige language, interpreted  Tahriko’s words for Haci Tahir Efendi in Turkish. 

            Both Haci Tahir Efendi and Balahan were anxious to meet Ahmet Sena.  On the first day of their arrival in the Ubin Valley they were told that in the Psifabe Valley there lived a man from Istanbul. 

            It was impossible to identify  Ahmet Sena in Caucasian attire unless one was warned  in advance about his country of origin.  Haci Tahir Efendi and the rest of the group inquisitively looked at Ahmet Sena. 

            Sena being a practicing Muslim, people of the Psifabe Valley took him for an authority in religion or a Muslim cleric.  So his fame, though incorrectly,  had spread far and wide. Haci Tahir Efendi and Balahan were told that Sena was a Muslim cleric.  That was why the visitors were so keen about him.  Having seen him personally they must have been satisfied that he did not possess the characteristics of a  Muslim cleric. 

            Haci Tahir Efendi expressed his pleasure in having met an Istanbul’lu, his country-men, in Caucasia. Then he asked Sena where he was educated.  Ahmet Sena replied that  he had not received any substantial education; that he happened to be in Caucasia consequent to a certain coincidence.  Pointing at Bastiko Bram he narrated, in a nut-shell, how he came to Caucasia and how he has been staying in the Psifabe Valley as  a guest of the Bastis for the last two years. 

            Balahan interceded, 

            -- You behave modestly; while your fame has spread all over Caucasia. 

            Sena did not reply.  He looked down and lightly smiled. 

            Haci Tahir Efendi was really a  worthy  person.  He accepted thing at  their face value.  He briefly recalled his own background to Ahmet Sena. 

            -- I originally come from Knoya.  I studied at the Fatih Medresesi in Istanbul.  I have been an Imam and a Vaiz for many years.  I came to Crimea in compliance  with the orders of  the Sadrazam⁸ and the Shaikhülislam⁹.   I was invited to visit Caucasia; and I readily accepted the invitation with pleasure. 

            Balahan was a man of quite a different character than Haci Tahir Efendi.  He was a doubter.  He was dubious about Ahmet Sena.  He was very much anxious to find out more about Sena’s background.  Sena understood it. 

            Balahan said, 

            -- I have heard that you have been in Crimea. 

            Sena: 

            -- Yes, indeed I have been  in Crimea.  I was a trader there, a businessman. 

            Ahmet Sena had further increase his doubt  by giving  him short answers, not giving out more that what was asked for.  He deliberately did so; for Sena had calculated Balahan as being an arrogant and self-conceited person.  So he did not like him. 

            It was obvious for Balahan to suspect Ahmet Sena.  Many shadowy adventurers came to Caucasia from the Ottoman territories.  Slave traders, pirates, political convicts and fugitives from law. They had  exploited hospitality of the Caucasian people and  had  taken shelter there  until their disguise  was blown up. 

            Only those who were conversant in Turkish could follow the conversation between Sena, Haci Tahir Efendi and Balahan.  Bastiko Bram was one of them. 

            Haci Tahir Efendi and his colleagues sought permission to leave, and got up.  As they said  “Good night” to each other  and were about to depart  Haci Tahir Efendi turned to Sena and said, 

            -- The meeting begins the day after tomorrow.  I wan to come over and have a talk  with.  Let us draft together the proposals  that we are going to submit for the perusal of the community.  You understand the people much better than we do.  What do you think.? 

            Sena smiled and replied, 

            -- I am not a religious functionary.  I do not have much knowledge about the religious affairs.  And more over... Please consider me as one of  the local people. 
 

83.            For the first time a small shadow of disbelief appeared in  the mind of  Haci Tahir Efendi.  He gloomily smiled, 

            -- Good night! Then.,  he said. 

            Zej stayed back; asked if they needed any thing. 

            Tahriko opened his arms and replied, 

            -- Thanks!  There is nothing that we need at the moment.  The weather is fine.  We have brought along  blankets to keep ourselves warm at night. 

            The Psifabe delegation gazed after their departing visitors for a while. 

            Tahriko turned to Sena and smirked. 

            -- Now tell me what have been cooking with those people.  We could not follow you three talking .  What do you think about  them? 

            Sena too smirked meaningfully. 

            -- Haci Tahir Efendi is really a worthy person. But I have no comment to offer about the rest. 

            Tahriko gathered that Sena had got no appetite to speak.  He excused himself and entered the barrack.  Kobli said he was going to offer his prayer, and disappeared.  The other members of the delegation individually dispersed in various directions.  Sena and Bram were left alone just outside the barrack door. 

            Bram gaze at Sena.  He noticed a an unusual expression on his face. 

            -- I want to ask you one thing. Weren’t you rather apathetic towards those persons? You replied negatively to whatever they asked you.  Why? 

            Ahmet Sena firstly attempted to  laugh him off.  But then he assumed a serious stance, and replied: 

            -- That is what you perceived.  I replied their questions very sincerely and correctly, as it occurred to me.   In fact they did not like me.   They took me for a rogue, a rascal. 

            He remained silent for a while, remorsefully smirked. He appeared offended.    In a somewhat vibrant voice he  continued: 

            -- You know me.  Did I say something not pertaining to myself? 
            Bram was sorry. 

            -- I did not mean  to say that  you did not speak the truth.  Haci Tahir Efendi comes from Istanbul, from  your own country.  I expected you to talk with him more candidly. 

            -- As I have already told you I spoke the way it occurred to me. It was myself that spoke.  I could not pretend.  That is what I am! 

            Sena wanted to change the subject.  He pointed his hand towards the nearest bonfire and said: 

            -- Let us have a walk, how do you think? 

            He took a few steps without waiting for Bram’s response, and as he looked back he saw Bram followed him in a slow pace. 

            They walked together,  speechless.  The meadow seemed deserted. Most of the delegates from distant places had retired.  Sena and Bram toured the meeting ground  from one end to the other, to the limit of the bonfire light, where from they returned to the barracks. 

              They performed their Vozoo¹⁰  with the water placed for them at reach by the hosts.  Sena and Bram offered their prayer together , and then quietly entered the barrack.  They found their colleagues  sound asleep. 

            The bonfire remained lit up throughout the night.  The youth of the Hampiy village remained  on watch duty for the whole night  around the barracks. 

            Ahmet Sena woke up at dawn.  He had a sound sleep.  He got up refreshed.  Quietly came out, walked to the west, where the meadow uninterruptedly extended. Hundreds of riding horses were grazing there,  tied down at a certain distance from one another.  A few restless among them sniffed the air and neighed in brief intervals.  The stable-boys attending them were laying on the ground in groups, in deep slumber, each was covered by the saddle-cloth of his horse.  A few of them had gotten up and had busied themselves in changing the location  of their horses.  Sena approached to one those already up.  He asked in a subdued voice, 

            -- I want to perform vozoo.  Can I find water near by?  The young person could not understand the meaning of the word.  He, however, followed that Sena was looking for water.  “Come along” he said, and led Sena. 

84.            There was a rather thin forest to the south.  Many horses were tied down  under the trees there.  The youthful stable-boy showed Sena a water-spring  right there, and returned.  It was a rich source, which a small creek that flowed in the direction of the Ubin Steam. 

            Sena had his ablution.  Offered the morning prayer at the side of the spring, and sat beneath a tree there.  He listened to the singing birds and  watched the nature round-about him until sunrise.  He quietly followed hundred of stable-boys waking up and cutting joke with one another, as well as their talking with the animals. 

            When Sena return the barrack, all his colleagues had already gotten up.