It is very remarkable how little the 'Deb' has suffered in its struggle of eight centuries with Mahommedanism. Many usages, which are prohibited to the Islamite, and which the Mollahs make the object of violent attack, exist in all their ancient originality; and the changes effected by Islam, not only amongst the Turkomans, but amongst all the nomads of Middle Asia, were rather confined to the external forms of the religion previously existing. What they before found in the Sun, fire, and other phenomena of nature, they saw now in Allah-Mohammed: the nomad is ever the same, now as two thousand years ago; nor is it possible for any change to take place in him till he exchanges his light tent for a substantial house; in other words, till he has ceased to be nomad.
To return to the subject of the influence of the Aksakals, I may be permitted to remark that these, as my experience amongst the Yomuts enables me to say, are, in points of external relations, [Footnote 99] really fair representatives of the general wishes of the particular tribe; but they are no envoys entrusted with full powers, and how powerless they really are, Russia and Persia have had many opportunities of learning. These two countries have, at great expense, sought to attach the Aksakals to their interest, in order, through them, to put a stop to the habit of plundering and robbery; a policy that up to the present day has had but little success.
[Footnote 99: For instance, where Persia, Russia, or other Turkoman tribes not directly allied, are concerned.]
The Mollahs enjoy greater respect, not so much from being Islamites, as from the more general reputation for religion and mystery which attaches to their character, and which is the object of the dread of the { 313} superstitious nomads. The Mollahs, educated in Khiva and in Bokhara, are cunning people, who from the beginning assume the appearance of holiness, and make off as soon as they have once filled their sacks. But the chief support of the social union is the firm cohesion, not merely of the particular divisions, but of the whole tribe. Every Turkoman--nay, even the child of four years--knows the taife and tire to which he belongs, and points with a certain pride to the power or to the number of his particular branch, for that really is the shield that defends him from the capricious acts of others; and, indeed, in the event of one member suffering from the hand of violence, the whole tribe is bound to demand satisfaction.