The evening at Nalikhan is a comparatively happy occasion; it is Friday, the Mussulman Sabbath; everybody seems fairly well-dressed for a Turkish interior town; and, more important than all, there is a good, smooth road on which to satisfy the popular curiosity; on 'this latter fact depends all the difference between an agreeable and a disagreeable time, and at Nalikhan everything passes off pleasantly for all concerned. Apart from the novelty of my conveyance, few Europeans have ever visited these interior places under the same conditions as myself. They have usually provided themselves beforehand with letters of introduction to the pashas and mudirs of the villages, who have entertained them as their guests during their stay. On the contrary, I have seen fit to provide myself with none of these way-smoothing missives, and, in consequence of my linguistic shortcomings, immediately upon reaching a town I have to surrender myself, as it were, to the intelligence and good-will of the common people; to their credit be it recorded, I can invariably count on their not lacking at least the latter qualification. The little khan I stop at is, of course, besieged by the usual crowd, but they are a happy-hearted, contented people, bent on lionizing me the best they know how; for have they not witnessed my marvellous performance of riding an araba, a beautiful web-like araba, more beautiful than any makina they ever saw before, and in a manner that upsets all their previous ideas of equilibrium. Have I not proved how much I esteem them by riding over and over again for fresh batches of new arrivals, until the whole population has seen the performance. And am I not hobnobbing and making myself accessible to the people, instead of being exclusive and going straightway to the pasha's, shutting myself up and permitting none but a few privileged persons to intrude upon my privacy . All these things appeal strongly to the better nature of the imaginative Turks, and not a moment during the whole evening am I suffered to be unconscious of their great appreciation of it all. A bountiful supper of scrambled eggs fried in butter, and then the miilazim of zaptiehs takes me under his special protection and shows me around the town. He shows me where but a few days ago the Nalikhan bazaar, with all its multifarious merchandise, was destroyed by fire, and points out the temporary stalls, among the black ruins, that have been erected by the pasha for the poor merchants who, with heavy hearts and doleful countenance, are trying to recuperate their shattered fortunes. He calls my attention to two-story wooden houses and other modest structures, which, in the simplicity of his Asiatic soul, he imagines are objects of interest; and then he takes me to the headquarters of his men, and sends out for coffee in order to make me literally his guest. Here, in his office, he calls my attention to a chromo hanging on the wall, which he says came from Stamboul - Stamboul, where the Asiatic Turk fondly imagines all wonderful things originate.This chromo is certainly a wonderful thing in its way. It represents an English trooper in the late Soudan expedition kneeling behind the shelter of a dead camel, and with a revolver in each hand keeping at bay a crowd of Arab spearmen. The soldier is badly wounded, but with smoking revolvers and an evident determination to die hard, he has checked, and is still checking, the advance of somewhere about ten thousand Arab troops. No wonder the people of Keshtobek thought an Englishman and a revolver quite safe in travelling without zaptiehs; some of them had probably been to Nalikhan and seen this same chromo.

When it grows dark the mulazim takes me to the public coffee-garden, near the burned bazaar, a place which ia really no garden at all only some broad, rude benches encircling a round water-tank or fountain, and which is fenced in with a low, wabbly picket-fence. Seated crossed-legged on the benches are a score of sober-sided Turks, smoking nargilehs and cigarettes, and sipping coffee; the feeble light dispensed by a lantern on top of a pole in the centre of the tank makes the darkness of the "garden" barely visible; a continuous splashing of water, the result of the overflow from a pipe projecting three feet above the surface, furnishes the only music; the sole auricular indication of the presence of patrons is when some customer orders "kahvay" or "nargileh" in a scarcely audible tone of voice; and this is the Turk's idea of an evening's enjoyment.

Returning to the khan, I find it full of happy people looking at the bicycle; commenting on the wonderful marifet (skill) apparent in its mechanism, and the no less marvellous marifet required in riding it. They ask me if I made it myself and hatch-lira ? (how many liras ?) and then requesting the privilege of looking at my teskeri they find rare amusement in comparing my personal charms with the description of my form and features as interpreted by the passport officer in Galata. Two men among them have in some manner picked up a sand from the sea-shore of the English language. One of them is a very small sand indeed, the solitary negative phrase, "no;" nevertheless, during the evening he inspires the attentive auditors with respect for his linguistic accomplishments by asking me numerous questions, and then, anticipating a negative reply, forestalls it himself by querying, "No?" The other "linguist" has in some unaccountable manner added the ability to say "Good morning " to his other accomplishments; and when about time to retire, and the crowd reluctantly bestirs itself to depart from the magnetic presence of the bicycle, I notice an extraordinary degree of mysterious whispering and suppressed amusement going on among them, and then they commence filing slowly out of the door with the "linguistic person" at their head; as that learned individual reaches the threshold he turns toward we, makes a salaam and says, "Good-morning," and everyone of the company, even down to the irrepressible youngster who was cuffed a minute ago for venturing to twirl a pedal, and who now forms the rear- guard of the column, likewise makes a salaam and says, "Good-morning."

Quilts are provided for me, and I spend the night on the divan of the khan; a few roving mosquitoes wander in at the open window and sing their siren songs around my couch, a few entomological specimens sally forth from their permanent abode in the lining of the quilts to attack me and disturb my slumbers; but later experience teaches me to regard my slumbers to-night as comparatively peaceful and undisturbed. In the early morning I am awakened by the murmuring voices of visitors gathering to see me off; coffee is handed to me ere my eyes are fairly open, and the savory odor of eggs already sizzling in the pan assail my olfactory nerves. The khan-jee is an Osmanli and a good Mussulman, and when ready to depart I carelessly toss him my purse and motion for him to help himself-a thing I would not care to do with the keeper of a small tavern in any other country or of any other nation. Were he entertaining me in a private capacity he would feel injured at any hint of payment; but being a khan- jee, he opens the purse and extracts a cherik - twenty cents.



CHAPTER XIII.



BEY BAZAAR, ANGORA, AND EASTWARD.

A Trundle of half an hour up the steep slopes leading out of another of those narrow valleys in which all these towns are situated, and then comes a gentle declivity extending with but little interruption for several miles, winding in and out among the inequalities of an elevated table-land. The mountain-breezes blow cool and exhilarating, and just before descending into the little Charkhan Valley I pass some interesting cliffs of castellated rocks, the sight of which immediately wafts my memory back across the thousands of miles of land and water to what they are almost a counterpart of the famous castellated rocks of Green River, Wyo. Ter. Another scary youth takes to his heels as I descend into the valley and halt at the village of Charkhan, a mere shapeless cluster of mud-hovels. Before one of these a ragged agriculturist solemnly presides over a small heap of what I unfortunately mistake at the time for pumpkins. I say "unfortunately," because after-knowledge makes it highly probable that they were the celebrated Charhkan musk-melons, famous far and wide for their exquisite flavor; the variety can be grown elsewhere, but, strange to say, the peculiar, delicate flavor which makes them so celebrated is absent when they vegetate anywhere outside this particular locality. It is supposed to be owing to some peculiar mineral properties of the soil. The Charkhan Valley is a wild, weird-looking region, looking as if it were habitually subjected to destructive downpourings of rain, that have washed the grand old mountains out of all resemblance to neighboring ranges round about. They are of a soft, shaly composition, and are worn by the elements into all manner of queer, fantastic shapes; this, together with the same variegated colors observed yesterday afternoon, gives them a distinctive appearance not easily forgotten. They are " grand, gloomy, and peculiar; " especially are they peculiar. The soil of the valley itself seems to be drift-mud from the surrounding hills; a stream furnishes water sufficient to irrigate a number of rice- fields, whose brilliant emerald hue loses none of its brightness from being surrounded by a framework of barren hills.

Ascending from this interesting locality my road now traverses a dreary, monotonous district of whitish, sun-blistered hills, water-less and verdureless for fourteen miles. The cool, refreshing breezes of early morning have been dissipated by the growing heat of the sun; the road continues fairly good, and while riding I am unconscious of oppressive heat; but the fierce rays of the sun blisters my neck and the backs of my hands, turning them red and causing the skin to peel off a few days afterward, besides ruining a section of my gossamer coat exposed on top of the Lamson carrier. The air is dry and thirst-creating, there is considerable hill-climbing to be done, and long ere the fourteen miles are covered I become sufficiently warm and thirsty to have little thought of anything else but reaching the means of quenching thirst. Away off in the distance ahead is observed a dark object, whose character is indistinct through the shimmering radiation from the heated hills, but which, upon a nearer approach, proves to be a jujube-tree, a welcome sentinel in those arid regions, beckoning the thirsty traveller to a never-failing supply of water. At the jujube-tree I find a most magnificent fountain, pouring forth at least twenty gallons of delicious cold water to the minute. The spring has been walled up and a marble spout inserted, which gushes forth a round, crystal column, as though endeavoring to compensate for the prevailing aridness and to apologize to the thirsty wayfarer for the inhospitableness of its surroundings. Miles away to the northward, perched high up among the ravines of a sun-baked mountain-spur, one can see a circumscribed area of luxuriant foliage. This conspicuous oasis in the desert marks the source of the beautiful road-side fountain, which traverses a natural subterranean passage-way between these two distant points. These little isolated clumps of waving trees, rearing their green heads conspicuously above the surrounding barrenness, are an unerring indication of both water and human habitations. Often one sees them suddenly when least expected, nestling in a little depression high up some mountain-slope far away, the little dark-green area looking almost black in contrast with the whitish color of the hills. These are literally "oases in the desert," on a small scale, and although from a distance no sign of human habitations appeal, since they are but mud- hovels corresponding in color to the hills themselves, a closer examination invariably reveals well-worn donkey-trails leading from different directions to the spot, and perchance a white-turbaned donkey-rider slowly wending his way along a trail.

The heat becomes almost unbearable; the region of treeless, shelterless hills continues to characterize my way, and when, at two o'clock P.M., I reach the town of Bey Bazaar, I conclude that the thirty-nine miles already covered is the limit of discretion to-day, considering the oppressive heat, and seek the friendly accommodation of a khan. There I find that while shelter from the fierce heat of the sun is obtainable, peace and quiet are altogether out of the question. Bey Bazaar is a place of eight thousand inhabitants, and the khan at once becomes the objective point of, it seems to me, half the population. I put the machine up on a barricaded yattack-divan, and climb up after it; here I am out of the meddlesome reach of the " madding crowd," but there is no escaping from the bedlam-like clamor of their voices, and not a few, yielding to their uncontrollable curiosity, undertake to invade my retreat; these invariably "skedaddle" respectfully at my request, but new-comers are continually intruding. The tumult is quite deafening, and I should certainly not be surprised to have the khan-jee request me to leave the place, on the reasonable ground that my presence is, under the circumstances, detrimental to his interests, since the crush is so great that transacting business is out of the question. The khan-jee, however, proves to be a speculative individual, and quite contrary thoughts are occupying his mind. His subordinate, the kahvay-jee, presents himself with mournful countenance and humble attitude, points with a perplexed air to the surging mass of fezzes, turbans, and upturned Turkish faces, and explains - what needs no explanation other than the evidence of one's own eyes - that he cannot transact his business of making coffee.

"This is your khan," I reply; "why not turn them out." "Mashallah, effendi. I would, but for everyone I turned out, two others would come in-the sons of burnt fathers." he says, casting a reproachful look down at the straggling crowd of his fellow-countrymen.

"What do you propose doing, then?" I inquire. "Katch para, effendi," he answers, smiling approvingly at his own suggestion.

The enterprising kahvay-jee advocates charging them an admission fee of five paras (half a cent) each as a measure of protection, both for himself and me, proposing to make a "divvy" of the proceeds. Naturally enough the idea of making a farthing show of either myself or the bicycle is anything but an agreeable proposition, but it is plainly the only way of protecting the kahvay-jee and his khan from being mobbed all the afternoon and far into the night by a surging mass of inquisitive people; so I reluctantly give him permission to do whatever he pleases to protect himself. I have no idea of the financial outcome of the speculative khan- jee's expedient, but the arrangement secures me to some extent from the rabble, though not to any appreciable extent from being worried. The people nearly drive me out of my seven senses with their peculiar ideas of making themselves agreeable, and honoring me; they offer me cigarettes, coffee, mastic, cognac, fruit, raw cucumbers, melons, everything, in fact, but the one thing I should really appreciate - a few minutes quiet, undisturbed, enjoyment of my own company; this is not to be secured by locking one's self in a room, nor by any other expedient I have yet tried in Asia. After examining the bicycle, they want to see my "Alla Franga" watch and my revolver; then they want to know how much each thing costs, and scores of other things that appeal strongly to their excessively inquisitive natures.

One old fellow, yearning for a closer acquaintance, asks me if I ever saw the wonderful "chu, chu, chu! chemin defer at Stamboul," adding that he has seen it and intends some day to ride on it; another hands me a Crimean medal, and says he fought against the Muscovs with the "Ingilis," while a third one solemnly introduces himself as a "makinis " (machinist), fancying, I suppose, that there is some fraternal connection between himself and me, on account of the bicycle being a makina.

I begin to feel uncomfortably like a curiosity in a dime museum - a position not exactly congenial to my nature; so, after enduring this sort of thing for an hour, I appoint the kahvay-jee custodian of the bicycle and sally forth to meander about the bazaar a while, where I can at least have the advantage of being able to move about. Upon returning to the khan, an hour later, I find there a man whom I remember passing on the road; he was riding a donkey, the road was all that could be desired, and I swept past him at racing speed, purely on the impulse of the moment, in order to treat him to the abstract sensation of blank amazement. This impromptu action of mine is now bearing its legitimate fruit, for, surrounded by a most attentive audience, the wonder-struck donkey-rider is endeavoring, by word and gesture, to impress upon them some idea of the speed at which I swept past him and vanished round a bend. The kahvay-jee now approaches me, puffing his cheeks out like a penny balloon and jerking his thumb in the direction of the street door. Seeing that I don't quite comprehend the meaning of this mysterious facial contortion, he whispers confidentially aside, "pasha," and again goes through the highly interesting performance of puffing out his cheeks and winking in a knowing manner; he then says-also confidentially and aside - "lira," winking even more significantly than before. By all this theatrical by-play, the kahvay-jee means that the pasha - a man of extraordinary social, political, and, above all, financial importance - has expressed a wish to see the bicycle, and is now outside; and the kahvay-jee, with many significant winks and mysterious hints of " lira," advises me to take the machine outside and ride it for the pasha's special benefit. A portion of the street near by is " ridable under difficulties; " so I conclude to act on the kahvay-jee's suggestion, simply to see what comes of it. Nothing particular comes of it, whereupon the kahvay-jee and his patrons all express themselves as disgusted beyond measure because the Pasha failed-to give me a present. Shortly after this I find myself hobnobbing with a small company of ex-Mecca pilgrims, holy personages with huge green turbans and flowing gowns; one of them is evidently very holy indeed, almost too holy for human associations one would imagine, for in addition to his green turban he wears a broad green kammer bund and a green undergarment; he is in fact very green indeed. Then a crazy person pushes his way forward and wants me to cure him of his mental infirmity; at all events I cannot imagine what else he wants; the man is crazy as a loon, he cannot even give utterance to his own mother-tongue, but tries to express himself in a series of disjointed grunts beside which the soul-harrowing efforts of a broken-winded donkey are quite melodious. Someone has probably told him that I am a hakim, or a wonderful person on general principles, and the fellow is sufficiently conscious of his own condition to come forward and endeavor to grunt himself into my favorable consideration.

Later in the evening a couple of young Turkish dandies come round to the khan and favor me with a serenade; one of them twangs a doleful melody on a small stringed instrument, something like the Slavonian tamborica, and the other one sings a doleful, melancholy song (nearly all songs and tunes in Mohammedan countries seem doleful and melancholy); afterwards an Arab camel-driver joins in with a dance, and furnishes some genuine amusement with his hip-play and bodily contortions; this would scarcely be considered dancing from our point of view, but it is according to the ideas of the East. The dandies are distinguishable from the common run of Turkish bipeds, like the same species in other countries, by the fearful and wonderful cut of their garments. The Turkish dandy wears a tassel to his fez about three times larger than the regulation size, and he binds it carefully down to the fez with a red and yellow silk handkerchief; he wears a jaunty-looking short jacket of bright blue cloth, cut behind so that it reaches but little below his shoulder-blades; the object of this is apparently to display the whole of the multifold kammerbund, a wonderful, colored waist-scarf that is wound round and round the waist many times, and which is held at one end by an assistant, while the wearer spins round like a dancing dervish, the assistant advancing gradually as the human bobbin takes up the length. The dandy wears knee-breeches corresponding in color to his jacket, woollen stockings of mingled red and black, and low, slipper-like shoes; he allows his hair to fall about his eyes a la negligee, and affects a reckless, love- lorn air.

The last party of sight-seers for the day call around near midnight, some time after I have retired to sleep; they awaken me with their garrulous observations concerning the bicycle, which they are critically examining close to my head with a classic lamp; but I readily forgive them their nocturnal intrusion, since they awaken me to the first opportunity of hearing women wailing for the dead. A dozen or so of women are wailing forth their lamentations in the silent night but a short distance from the khan; I can look out of a small opening in the wall near my shake-down, and see them moving about the house and premises by the flickering glare of torches. I could never have believed the female form divine capable of producing such doleful, unearthly music; but there is no telling what these shrouded forms are really capable of doing, since the opportunity of passing one's judgment upon their accomplishments is confined solely to an occasional glimpse of a languishing eye. The kahvay-jee, who is acting the part of explanatory lecturer to these nocturnal visitors, explains the meaning of the wailing by pantomimically describing a corpse, and then goes on to explain that the smallest imaginable proportion of the lamentations that are making night hideous is genuine grief for the departed, most of the uproar being made by a body of professional mourners hired for the occasion. When I awake in the morning the unearthly wailing is still going vigorously forward, from which I infer they have been keeping it up all night. Though gradually becoming inured to all sorts of strange scenes and customs, the united wailing and lamentations of a houseful of women, awakening the echoes of the silent night, savor too much of things supernatural and unearthly not to jar unpleasantly on the senses; the custom is, however, on the eve of being relegated to the musty past by the Ottoman Government.

In the larger cities where there are corpses to be wailed over every night, it has been found so objectionable to the expanding intellects of the more enlightened Turks that it has been prohibited as a public nuisance, and these days it is only in such conservative interior towns as Bey Bazaar that the custom still obtains. When about starting early on the following morning the khanjee begs me to be seated, and then several men who have been waiting around since before daybreak vanish hastily through the door-way; in a few minutes I am favored with a small company of leading citizens who, having for various reasons failed to swell yesterday's throng, have taken the precaution to post these messengers to watch my movements and report when I am ready to depart. Our grunting patient, the crazy man, likewise reappears upon the scene of my departure from the khan, and, in company with a small but eminently respectable following, accompanies me to the brow of a bluffy hill leading out of the depression in which Bey Bazaar snugly nestles. On the way up he constantly gives utterance to his feelings in guttural gruntings that make last night's lamentations seem quite earthly after all in comparison; and when the summit is reached, and I mount and glide noiselessly away down a gentle declivity, he uses his vocal organs in a manner that simply defies chirographical description or any known comparison; it is the despairing howl of a semi-lunatic at witnessing my departure without having exercised my supposed extraordinary powers in some miraculous manner in his behalf. The road continues as an artificial highway, but is not continuously ridable, owing to the rocky nature of the material used in its construction and the absence of vehicular traffic to wear it smooth; but it is highly acceptable in the main. From Bey Bazaar eastward it leads for several miles along a stony valley, and then through a region that differs little from yesterday's barren hills in general appearance, but which has the redeeming feature of being traversed here and there by deep canons or gorges, along which meander tiny streams, and whose wider spaces are areas of remarkably fertile soil. While wheeling merrily along the valley road I am favored with a "peace-offering" of a splendid bunch of grapes from a bold vintager en route, to Bey Bazaar with a grape-laden donkey. When within a few hundred yards the man evinces unmistakable signs of uneasiness concerning my character, and would probably follow the bent of his inclinations and ingloriously flee the field, but his donkey is too heavily laden to accompany him: he looks apprehensively at my rapidly approaching figure, and then, as if a happy thought suddenly occurs to him, he quickly takes the finest bunch of grapes ready to hand and holds them, out toward me while I am yet a good fifty yards away. The grapes are luscious, and the bunch weighs fully an oke, but I should feel uncomfortably like a highwayman, guilty of intimidating the man out of his property, were I to accept them in the spirit in which they are offered; as it is, the honest fellow will hardly fall to trembling in his tracks should he at any future time again descry the centaur-like form of a mounted wheelman approaching him in the distance.

Later in the forenoon I descend into a canon-like valley where, among a few scattering vineyards and jujube-trees, nestles Ayash, a place which disputes with the neighboring village of Istanos the honor of being the theatre of Alexander the Great's celebrated exploit of cutting the Gordian knot that disentangled the harness of the Phrygian king. Ayash is to be congratulated upon having its historical reminiscence to recommend it to the notice of the outer world, since it has little to attract attention nowadays; it is merely the shapeless jumble of inferior dwellings that characterize the average Turkish village. As I trundle through the crooked, ill-paved alley-way that, out of respect to the historical association referred to, may be called its business thoroughfare, with forethought of the near approach of noon I obtain some pears, and hand an ekmek-jee a coin for some bread; he passes over a tough flat cake, abundantly sufficient for my purpose, together with the change. A zaptieh, looking on, observes that the man has retained a whole half-penny for the bread, and orders him to fork over another cake; I refuse to take it up, whereupon the zaptieh fulfils his ideas of justice by ordering the ekmek-jae to give it to a ragged youth among the spectators.

Continuing on my way I am next halted by a young man of the better class, who, together with the zaptieh, endeavors to prevail upon me to stop, going through the pantomime of writing and reading, to express some idea that our mutual ignorance of each other's language prevents being expressed in words. The result is a rather curious intermezzo. Thinking they want to examine my teskeri merely to gratify their idle curiosity, I refuse to be thus bothered, and, dismissing them quite brusquely, hurry along over the rough cobble-stones in hopes of reaching ridable ground and escaping from the place ere the inevitable "madding crowd" become generally aware of my arrival. The young man disappears, while the zaptieh trots smilingly but determinedly by my side, several times endeavoring to coax me into making a halt; which is, however, promptly interpreted by myself into a paternal plea on behalf of the villagers - a desire to have me stop until they could be generally notified and collected - the very thing I am hurrying along to avoid, I am already clear of the village and trundling up the inevitable acclivity, the zaptieh and a small gathering still doggedly hanging on, when the young man reappears, hurriedly approaching from the rear, followed by half the village. The zaptieh pats me on the shoulder and points back with a triumphant smile; thinking he is referring to the rabble, I am rather inclined to be angry with him and chide him for dogging my footsteps, when I observe the young man waving aloft a letter, and at once understand that I have been guilty of an ungenerous misinterpretation of their determined attentions. The letter is from Mr. Binns, an English gentleman at Angora, engaged in the exportation of mohair, and contains an invitation to become his guest while at Angora. A well-deserved backsheesh to the good-natured zaptieh and a penitential shake of the young man's hand silence the self-accusations of a guilty conscience, and, after riding a short distance down the hill for the satisfaction of the people, I continue on my way, trundling up the varying gradations of a general acclivity for two miles. Away up the road ahead I now observe a number of queer, shapeless objects, moving about on the roadway, apparently descending the hill, and resembling nothing so much as animated clumps of brushwood. Upon a closer approach they turn out to be not so very far removed from this conception; they are a company of poor Ayash peasant-women, each carrying a bundle of camel-thorn shrubs several times larger than herself, which they have been scouring the neighboring hills all morning to obtain for fuel. This camel-thorn is a light, spriggy shrub, so that the size of their burthens is large in proportion to its weight. Instead of being borne on the head, they are carried in a way that forms a complete bushy background, against which the shrouded form of the woman is undistinguishable a few hundred yards away. Instead of keeping a straightforward course, the women seem to be doing an unnecessary amount of erratic wandering about over the road, which, until quite near, gives them the queer appearance of animated clumps of brush dodging about among each other. I ask them whether there is water ahead; they look frightened and hurry along faster, but one brave soul turns partly round and points mutely in the direction I am going. Two miles of good, ridable road now brings me to the spring, which is situated near a two-acre swamp of rank sword-grass and bulrushes six feet high and of almost inpenetrable thickness, which looks decidedly refreshing in its setting of barren, gray hills; and I eat my noon-tide meal of bread and pears to the cheery music of a thousand swamp-frog bands which commence croaking at my approach, and never cease for a moment to twang their tuneful lyre until I depart. The tortuous windings of the chemin de fer finally bring me to a cul-de-sac in the hills, terminating on the summit of a ridge overlooking a broad plain; and a horseman I meet informs me that I am now mid way between Bey Bazaar and Angora. While ascending this ridge I become thoroughly convinced of what has frequently occurred to me between here and Nalikhan - that if the road I am traversing is, as the people keep calling it, a chemin de fer, then the engineer who graded it must have been a youth of tender age, and inexperienced in railway matters, to imagine that trains can ever round his curve or climb his grades. There is something about this broad, artificial highway, and the tremendous amount of labor that has been expended upon it, when compared with the glaring poverty of the country it traverses, together with the wellnigh total absence of wheeled vehicles, that seem to preclude the possibility of its having been made for a wagon-road; and yet, notwithstanding the belief of the natives, it is evident that it can never be the road-bed of a railway. We must inquire about it at Angora.

Descending into the Angora Plain, I enjoy the luxury of a continuous coast for nearly a mile, over a road that is simply perfect for the occasion, after which comes the less desirable performance of ploughing through a stretch of loose sand and gravel. While engaged in this latter occupation I overtake a zaptieh, also en route to Angora, who is letting his horse crawl leisurely along while he concentrates his energies upon a water-melon, evidently the spoils of a recent visitation to a melon-garden somewhere not far off; he hands me a portion of the booty, and then requests me to bin, and keeps on requesting me to bin at regular three- minute intervals for the next half-hour. At the end of that time the loose gravel terminates, and I find myself on a level and reasonably smooth dirt road, making a shorter cut across the plain to Angora than the chin de fer. The zaptieh is, of course, delighted at seeing me thus mount, and not doubting but that I will appreciate his company, gives me to understand that he will ride alongside to Angora. For nearly two miles that sanguine but unsuspecting minion of the Turkish Government spurs his noble steed alongside the bicycle in spite of my determined pedalling to shake him off; but the road improves; faster spins the whirling wheels; the zaptieh begins to lag behind a little, though still spurring his panting horse into keeping reasonably close behind; a bend now occurs in the road, and an intervening knoll hides iis from each other; I put on more steam, and at the same time the zaptieh evidently gives it up and relapses into his normal crawling pace, for when three miles or thereabout arc covered I look back and perceive him leisurely heaving in sight from behind the knoll.

Part way across the plain I arrive at a fountain and make a short halt, for the day is unpleasantly warm, and the dirt-road is covered with dust; the government postaya araba is also halting here to rest and refresh the horses. I have not failed to notice the proneness of Asiatics to base their conclusions entirely on a person's apparel and general outward appearance, for the seeming incongruity of my "Ingilis" helmet and the Circassian moccasins has puzzled them not a little on more than one occasion. And now one wiseacre among this party at the road-side fountain stubbornly asserts that I cannot possibly be an Englishman because of my wearing a mustache without side whiskers-a feature that seems to have impressed upon his enlightened mind the unalterable conviction that I am an "Austrian," why an Austrian any more than a Frenchman or an inhabitant of the moon, I wonder ? and wondering, wonder in vain. Five P.M., August 16,1885, finds me seated on a rude stone slab, one of those ancient tombstones whose serried ranks constitute the suburban scenery of Angora, ruefully disburdening my nether garments of mud and water, the results of a slight miscalculation of my abilities at leaping irrigating ditches with the bicycle for a vaulting-pole. While engaged in this absorbing occupation several inquisitives mysteriously collect from somewhere, as they invariably do whenever I happen to halt for a minute, and following the instructions of the Ayash letter I inquire the way to the "Ingilisin Adam" (Englishman's man). They pilot me through a number of narrow, ill-paved streets leading up the sloping hill which Angora occupies - a situation that gives the supposed ancient capital of Galatia a striking appearance from a distance - and into the premises of an Armenian whom I find able to make himself intelligible in English, if allowed several minutes undisturbed possession of his own faculties of recollection between each word - the gentleman is slow but not quite sure. From him I learn that Mr. Binns and family reside during the summer months at a vineyard five miles out, and that Mr. Binns will not be in town before to-morrow morning; also that, "You are welcome to the humble hospitality of our poor family."

This latter way of expressing it is a revelation to me, and the leaden-heeled and labored utterance, together with the general bearing of my volunteer host, is not less striking; if meekness, lowliness, and humbleness, permeating a person's every look, word, and action, constitute worthiness, then is our Armenian friend beyond a doubt the worthiest of men. Laboring under the impression that he is Mr. Binns' "Ingilisin Adam," I have no hesitation about accepting his proffered hospitality for the night; and storing the bicycle away, I proceed to make myself quite at home, in that easy manner peculiar to one accustomed to constant change. Later in the evening imagine my astonishment at learning that I have thus nonchalantly quartered myself, so to speak, not on Mr. Binns' man, but on an Armenian pastor who has acquired his slight acquaintance with my own language from being connected with the American Mission having headquarters at Kaisarieh. All the evening long, noisy crowds have been besieging the pastorate, worrying the poor man nearly out of his senses on my account; and what makes matters more annoying and lamentable, I learn afterward that his wife has departed this life but a short time ago, and the bereaved pastor is still bowed down with sorrow at the affliction - I feel like kicking myself unceremoniously out of his house. Following the Asiatic custom of welcoming a stranger, and influenced, we may reasonably suppose, as much by their eagerness to satisfy their consuming curiosity as anything else, the people come flocking in swarms to the pastorate again next morning, filling the house and grounds to overflowing, and endeavoring to find out all about me and my unheard - of mode of travelling, by questioning the poor pastor nearly to distraction. That excellent man's thoughts seem to run entirely on missionaries and mission enterprises; so much so, in fact, that several negative assertions from me fail to entirely disabuse his mind of an idea that I am in some way connected with the work of spreading the Gospel in Asia Minor; and coming into the room where I am engaged in the interesting occupation of returning the salaams and inquisitive gaze of fifty ceremonious visitors, in slow, measured words he asks, "Have you any words for these people?" as if quite expecting to see me rise up and solemnly call upon the assembled Mussulmans, Greeks, and Armenians to forsake the religion of the False Prophet in the one case, and mend the error of their ways in the other. I know well enough what they all want, though, and dismiss them in a highly satisfactory manner by promising them that they shall all have an opportunity of seeing the bicycle ridden before I leave Angora.

About ten o'clock Mr. Binns arrives, and is highly amused at the ludicrous mistake that brought me to the Armenian pastor's instead of to his man, with whom he had left instructions concerning me, should I arrive after his departure in the evening for the vineyard; in return he has an amusing story to tell of the people waylaying him on his way to his office, telling him that an Englishman had arrived with a wonderful araba, which he had immediately locked up in a dark room and would allow nobody to look at it, and begging him to ask me if they might come and see it. We spend the remainder of the forenoon looking over the town and the bazaar, Mr. Binus kindly announcing himself as at my service for the day, and seemingly bent on pointing out everything of interest. One of the most curious sights, and one that is peculiar to Angora, owing to its situation on a hill where little or no water is obtainable, is the bewildering swarms of su-katirs (water donkeys) engaged in the transportation of that important necessary up into the city from a stream that flows near the base of the hill. These unhappy animals do nothing from one end of their working lives to the other but toil, with almost machine-like regularity and uneventfulness, up the crooked, stony streets with a dozen large earthen-ware jars of water, and down again with the empty jars. The donkey is sandwiched between two long wooden troughs suspended to a rude pack-saddle, and each trough accommodates six jars, each holding about two gallons of water; one can readily imagine the swarms of these novel and primitive conveyances required to supply a population of thirty- five thousand people. Upon inquiring what they do in case of a fire, I learn that they don't even think of fighting the devouring element with its natural enemy, but, collecting on the adjoining roofs, they smother the flames by pelting the burning building with the soft, crumbly bricks of which Angora is chiefly built; a house on fire, with a swarm of half- naked natives on the neighboring housetops bombarding the leaping flames with bricks, would certainly be an interesting sight.

Other pity-exciting scenes besides the patient little water-carrying donkeys are not likely to be wanting on the streets of an Asiatic city; one case I notice merits particular mention. A youth with both arms amputated at the shoulder, having not so much as the stump of an arm, is riding a donkey, and persuading the unwilling animal along quite briskly - with a stick. All Christendom could never guess how a person thus afflicted could possibly wield a stick so as to make any impression upon a donkey; but this ingenious person holds it quite handily between his chin and right shoulder, and from constant practice has acquired the ability to visit his long-eared steed with quite vigorous thwacks.

Near noon we repair to the government house to pay a visit to Sirra Pasha, the Vali or governor of the vilayet, who, having heard of my arrival, has expressed a wish to have us call on him. We happen to arrive while he is busily engaged with an important legal decision, but upon our being announced he begs us to wait a few minutes, promising to hurry through with the business. We are then requested to enter an adjoining apartment, where we find the Mayor, the Cadi, the Secretary of State, the Chief of the Angora zaptiehs, and several other functionaries, signing documents, affixing seals, and otherwise variously occupied. At our entrance, documents, pens, seals, and everything are relegated to temporary oblivion, coffee and cigarettes are produced, and the journey dunianin -athrafana (around the world) I am making with the wonderful araba becomes the all-absorbing subject. These wise men of state entertain queer, Asiatic notions concerning the probable object of my journey; they cannot bring themselves to believe it possible that I am performing so great a journey "merely as the Outing correspondent;" they think it more probable, they say, that my real incentive is to "spite an enemy" - that, having quarrelled with another wheelman about our comparative skill as riders, I am wheeling entirely around the globe in order to prove my superiority, and at the same time leave no opportunity for my hated rival to perform a greater feat - Asiatic reasoning, sure enough. Reasoning thus, and commenting in this wise among themselves, their curiosity becomes worked up to the highest possible pitch, and they commence plying Mr. Binns with questions concerning the mechanism and general appearance of the bicycle. To facilitate Mr. Binns in his task of elucidation, I produce from my inner coat-pocket a set of the earlier sketches illustrating the tour across America, and for the next few minutes the set of sketches are of more importance than all the State documents in the room. Curiously enough, the sketch entitled "A Fair Young Mormon " attracts more attention than any of the others. The Mayor is Suleiman Effendi, the same gentleman mentioned at some length by Colonel Burnaby in his "On Horseback Through Asia Minor," and one of his first questions is whether I am acquainted with "my friend Burnaby, whose tragic death in the Soudan will never cease to make me feel unhappy." Suleiman Effendi appears to be remarkably intelligent, compared with many Asiatics, and, moreover, of quite a practical turn of mind; he inquires what I should do in case of a serious break-down somewhere in the far interior, and his curiosity to see the bicycle is not a little increased by hearing that, notwithstanding the extreme airiness of my strange vehicle, I have had no serious mishap on the whole journey across two continents. Alluding to the bicycle as the latest product of that Western ingenuity that appears so marvellous to the Asiatic mind, he then remarks, with some animation, "The next thing we shall see will be Englishmen crossing over to India in balloons, and dropping down at Angora for refreshments." A uniformed servant now announces that the Vali is at liberty, and waiting to receive us in private audience. Following the attendant into another room, we find Sirra Pasha seated on a richly cushioned divan, and upon our entrance he rises smilingly to receive us, shaking us both cordially by the hand. As the distinguished visitor of the occasion, I am appointed to the place of honor next to the governor, while Mr. Binns, with whom, of course, as a resident of Angora, His Excellency is already quite well acquainted, graciously fills the office of interpreter, and enlightener of the Vali's understanding concerning bicycles in general, and my own wheel and wheel journey in particular. Sirra Pasha is a full-faced man of medium height, black-eyed, black-haired, and, like nearly all Turkish pashas, is rather inclined to corpulency. Like many prominent Turkish officials, he has discarded the Turkish costume, retaining only the national fez; a head- dress which, by the by, is without one single merit to recommend it save its picturesqueness. In sunny weather it affords no protection to the eyes, and in rainy weather its contour conducts the water in a trickling stream down one's spinal column. It is too thin to protect the scalp from the fierce sun-rays, and too close-fitting and close in texture to afford any ventilation, yet with all this formidable array of disadvantages it is universally worn.

I have learned during the morning that I have to thank Sirra Pasha's energetic administration for the artificial highway from Keshtobek, and that he has constructed in the vilayet no less than two hundred and fifty miles' of this highway, broad and reasonably well made, and actually macadamized in localities where the necessary material is to be obtained. The amount of work done in constructing this road through so mountainous a country is, as before mentioned, plainly out of all proportion to the wealth and population of a second-grade vilayet like Angora, and its accomplishment has been possible only by the employment of forced labor. Every man in the whole vilayet is ordered out to work at the road-making a certain number of days every year, or provide a substitute; thus, during the present summer there have been as many as twenty thousand men, besides donkeys, working on the roads at one time. Unaccustomed to public improvements of this nature, and, no doubt, failing to see their advantages in a country practically without vehicles, the people have sometimes ventured to grumble at the rather arbitrary proceeding of making them work for nothing, and board themselves; and it has been found expedient to make them believe that they were doing the preliminary grading for a railway that was shortly coming to make them all prosperous and happy; beyond being credulous enough to swallow the latter part of the bait, few of them have the least idea of what sort of a looking thing a railroad would be.

When the Vali hears that the people all along the road have been telling me it was a chemin de fer, he fairly shakes in his boots with laughter. Of course I point out that no one can possibly appreciate the road improvements any more than a wheelman, and explain the great difference I have found between the mule-paths of Kodjaili and the broad highways he has made through Angora, and I promise him the universal good opinion of the whole world of 'cyclers. In reply, His Excellency hopes this favorable opinion will not be jeopardized by the journey to Yuzgat, but expresses the fear that I shall find heavier wheeling in that direction, as the road is newly made, and there has been no vehicular traffic to pack it down.

The Governor invites me to remain over until Thursday and witness the ceremony of laying the corner-stone of a new school, of the founding of which he has good reason to feel proud, and which ought to secure him the esteem of right-thinking people everywhere. He has determined it to be a common school in which no question of Mohammedan, Jew, or Christian, will be allowed to enter, but where the young ideas of Turkish, Christian, and Jewish youths shall be taught to shoot peacefully and harmoniously together. Begging to be excused from this, he then invites me to take dinner with him to-morrow evening: but this I also decline, excusing rnyself for having determined to remain over no longer than a day on account of the approaching rainy season and my anxiety to reach Teheran before it sets in. Yet a third time the pasha rallies to the charge, as though determined not to let me off without honoring me in some way; and this time he offers to furnish me a zaptieh escort, but I tell him of the zaptieh's inability to keep up yesterday, at which he is immensely amused. His Excellency then promises to be present at the starting-point to-morrow morning, asking me to name the time and place, after which we finish the cigarettes and coffee and take our leave. We next take a survey of the mohair caravansary, where buyers and sellers and exporters congregate to transact business, and I watch with some interest the corps of half-naked sorters seated before large heaps of mohair, assorting it into the several classes ready for exportation. Here Mr. Binns' office is situated, and we are waited upon by several of his business acquaintances; among them a member of the celebrated - celebrated in Asia Minor - Tif- ticjeeoghlou family, whose ancestors have been prominently engaged in the mohair business for so long that their very name is significatory of their profession - Tifticjee-oghlou, literally, "Mohair-dealer's son." The Smiths, Bakers, and Hunters of Occidental society are not a whit more significative than are many prominent names of the Orient. Prominent among the Angorians is a certain Mr. Altentopoghlou, the literal interpretation of which is, "Son of the golden ball," and the origin of whose family name Eastern tradition has surrounded by the following little interesting anecdote: Ages ago it pleased one of the Sultans to issue a proclamation throughout the empire, promising to present a golden ball to whichever among all his subjects should prove himself the biggest liar, giving it to be understood beforehand that no "merely improbable story" would stand the ghost of a chance of winning, since he himself was to be the judge, and nothing short of a story that was simply impossible would secure the prize. The proclamation naturally made quite a stir among the great prevaricators of the realm, and hundreds of stories came pouring in from competitors everywhere, some even surreptitiously borrowing "whoppers" from the Persians, who are well known as the greatest economizers of the truth in all Asia; but they were one and all adjudged by the astute monarch-who was himself a most experienced prevaricator - probably the noblest Roman of them all - as containing incidents that might under extraordinary circumstances have been true. The coveted golden ball still remained unawarded, when one day there appeared before the gate of the Sultan's palace, requesting an audience, an old man with travel-worn appearance, as though from a long pilgrimage, and bearing on his stooping shoulders an immense earthen-ware jar. The Sultan received the aged pilgrim kindly, and asked him what he could do for him.

"Oh, Sultan, may you live forever!" exclaimed the old man, "for your Imperial Highness is loved and celebrated throughout all the empire for your many virtues, but most of all for your wellknown love of justice."

"Inshallah!" replied the monarch, reverently. "May it please Your Imperial Majesty," continued the old man, calling the monarch's attention to the jar, "Your Highness' most excellent father - may his bones rest in peace! - borrowed from my father this jar full of gold coins, the conditions being that Your Majesty was to pay the same amount back to me." "Absurd, impossible!" exclaimed the astonished Sultan, eying the huge vessel in question.

"If the story be true," gravely continued the pilgrim, "pay your father's debt; if it is as you say, impossible, I have fairly won the golden ball." And the Sultan immediately awarded him the prize.

In the cool of the evening we ride out on horseback through vineyards and yellow-berry gardens to Mr. Binns' country residence, a place that formerly belonged to an old pasha, a veritable Bluebeard, who built the house and placed the windows of his harem, even closely latticed as they always are, in a position that would not command so much as a glimpse of passers-by on the road, hundreds of yards away. He planted trees and gardens, and erected marble fountains at great cost. Surrounding the whole with a wall, and purchasing three beautiful young wives, the old Turk fondly fancied he had created for himself an earthly paradise; but as love laughs at locksmiths, so did these three frisky damea laugh at latticed windows, and lay their heads together against being prevented from watching passers-by through the windows of the harem. With nothing else to do, they would scheme and plot all day long against their misguided husband's tranquillity and peace of mind. One day, while sunning himself in the garden, he discovered that they had managed to detach a section of the lattice-work from a window, and were in the habit of sticking out their heads - awful discovery. Flying into a righteous rage at this act of flagrant disobedience, he seized a thick stick and sought their apartments, only to find the lattice-work skilfully replaced, and to be confronted with a general denial of what he had witnessed with his own eyes. This did not prevent them from all three getting a severe chastisement; but as time wore on he found the life these three caged-up young women managed to lead him anything but the earthly paradise he thought he was creating, and, financial troubles overtaking him at the same time, the old fellow fairly died of a broken heart in less than twelve months after he had so hopefully installed himself in his self-created heaven.

There is a moral in the story somewhere, I think, for anybody caring to analyze it. Mr. Binns says the old Mussulman was also an inveterate hater of unbelievers, and that the old fellow's bones would fairly rattle in his coffin were he conscious that a family of Christians are now actually occupying the house he built with such careful regard for the Mussulman's ideas of a material heaven, with trees and fountains and black-eyed houris.

Near ten o'clock on Tuesday morning finds Angora the scene of more excitement than it has seen for some time. I am trundling through the narrow streets toward the appointed starting-place, which is at the commencement of a half-mile stretch of excellent level macadam, just beyond the tombstone-planted suburbs of the city. Mr. Binns is with me, and a squad of zaptiehs are engaged in the lively occupation of protecting us from the crush of people following us out; they are armed especially for the occasion with long switches, with which they unsparingly lay about them, seemingly only too delighted at the chance of making the dust fly from the shoulders of such unfortunate wights as the pressure of the throng forces anywhere near the magic cause of the commotion. The time and place of starting have been proclaimed by the Vali and have become generally noised abroad, and near three thousand people are already assembled when we arrive; among them is seen the genial face of Suleiman Effendi, who, in his capacity of mayor, is early on the ground with a force of zaptiehs to maintain order; and with a little knot of friends, behold, is also our humble friend the Armenian pastor, the irresistible attractions of the wicked bicycle having temporarily overcome his contempt of the pomps and vanities of secular displays.

"Englishmen are always punctual!" says Suleiman Effendi, looking at his watch; and, upon consulting our own, sure enough we have happened to arrive precisely to the minute. An individual named Mustapha, a blacksmith who has acquired an enviable reputation for skill on account of the beautiful horseshoes he turns out, now presents himself and begs leave to examine the mechanism of the bicycle, and the question arises among the officers standing by as to whether Mustapha would be able to make one; Mustapha himself thinks he could, providing he had mine always at hand to copy from.

"Yes," suggests the practical-minded Suleiman Effendi, "yes, Mustapha, you may have mariftt enough to make one; but when you have finished it, who among all of us will have marifet enough to ride it?"

"True, effendi," solemnly assents another, "we would have to send for an Englishman to ride it for us, after Mustapha had turned it out. "

The Mayor now requests me to ride along the road once or twice to appease the clamor of the multitude until the Vali arrives. The crowd along the road is tremendous, and on a neighboring knoll, commanding a view of the proceedings, are several carriageloads of ladies, the wives and female relatives of the officials. The Mayor is indulgent to his people, allowing them to throng the roadway, simply ordering the zaptiehs to keep my road through the surging mass open. While on the home-stretch from the second spin, up dashes the Vali in the state equipage with quite an imposing bodyguard of mounted zaptiehs, their chief being a fine military-looking Circassian in the picturesque military costume of the Caucasus. These horsemen the Governor at once orders to clear the people entirely off the road-way - an order no sooner given than executed; and after the customary interchange of salutations, I mount and wheel briskly up the broad, smooth macadam between two compact masses of delighted natives; excitement runs high, and the people clap their hands and howl approvingly at the performance, while the horsemen gallop briskly to and fro to keep them from intruding on the road after I have wheeled past, and obstructing the Governor's view. After riding back and forth a couple of times, I dismount at the Vali's carriage; a mutual interchange of adieus and well- wishes all around, and I take my departure, wheeling along at a ten-mile pace amid the vociferous plaudits of at least four thousand people, who watch my retreating figure until I disappear over the brow of a hill. At the upper end of the main crowd are stationed the "irregular cavalry" on horses, mules, and donkeys; and among the latter I notice our ingenious friend, the armless youth of yesterday, whom I now make happy by a nod of recognition, having scraped up a backsheesh acquaintance with him yesterday.

For.some miles the way continues fairly smooth and hard, leading through a region of low vineyard-covered hills, but ere long I arrive at the newly made road mentioned by the Vali. After which, like the course of true love, my forward career seldom runs smooth for any length of time, though ridable donkey-trails occasionally run parallel with the bogus chemin defer. For mile after mile I now alternately ride and trundle along donkey-paths, by the side of an artificial highway that would be an enterprise worthy of a European State. The surface of the road is either gravelled or of broken rock, and well rounded for self-drain- age; it is graded over the mountains, and wooden bridges, with substantial rock supports, are built across the streams; nothing is lacking except the vehicles to utilize it. In the absence of these it would almost seem to have been an unnecessary and superfluous expenditure of the people's labor to make such a road through a country most of which is fit for little else but grazing goats and buffaloes. Aside from some half-dozen carriages at Angora, and a few light government postaya arabas - an innovation from horses for carrying the mail, recently introduced as a result of the improved roads, and which make weekly trips between such points as Angora, Yuzgat, and Tokat - the only vehicles in the country are the buffalo-carts of the larger farmers, rude home made arabas with solid wooden wheels, whose infernal creaking can be heard for a mile, and which they seldom take any distance from home, preferring their pack-donkeys and cross-country trails when going to town with produce. Perhaps in time vehicular traffic may appear as a result of suitable roads; but the natives are slow to adopt new improvements.

About two hours from Angora I pass tbrough a swampy upland basin, containing several small lakes, and then emerge into a much less mountainous country, passing several mud villages, the inhabitants of which are a dark-skinned people-Turkoman refugees, I think-who look several degrees less particular about their personal cleanliness than the villagers west of Angora. Their wretched mud hovels would seem to indicate the last degree of poverty, but numerous flocks of goats and herds of buffalo grazing near apparently tell a somewhat different story. The women and children seem mostly engaged in manufacturing cakes of tezek (large flat cakes of buffalo manure mixed with chopped straw, which are "dobbed" on the outer walls to dry; it makes very good fuel, like the "buffalo chips" of the far West), and stacking it up on the house-tops, with provident forethought, for the approaching winter.

Just as darkness is beginning to settle down over the landscape I arrive at one of these unpromising-looking clusters, which, it seems, are now peculiar to the country, and not characteristic of any particular race, for the one I arrive at is a purely Turkish village. After the usual preliminaries of pantomime and binning, I am conducted to a capacious flat roof, the common covering of several dwellings and stables bunched up together. This roof is as smooth and hard as a native threshing-floor, and well knowing, from recent experiences, the modus operandi of capturing the hearts of these bland and childlike villagers, I mount and straightway secure their universal admiration and applause by riding a few times round the roof. I obtain a supper of fried eggs and yaort (milk soured with rennet), eating it on the house-top, surrounded by the whole population of the village, on this and adjoining roofs, who watch my every movement with the most intense curiosity. It is the raggedest audience I have yet been favored with. There are not over half a dozen decently clad people among them all, and two of these are horsemen, simply remaining over night, like myself. Everybody has a fearfully flea- bitten appearance, which augurs ill for a refreshing night's repose.

Here, likewise I am first introduced to a peculiar kind of bread, that I straightway condemn as the most execrable of the many varieties my everchanging experiences bring me in contact with, and which I find myself mentally, and half unconsciously, naming - " blotting-paper ekmek" -a not inappropriate title to convey its appearance to the civilized mind; but the sheets of blotting-paper must be of a wheaten color and in circular sheets about two feet in diameter. This peculiar kind of bread is, we may suppose, the natural result of a great scarcity of fuel, a handful of tezek, beneath the large, thin sheet-iron griddle, being sufficient to bake many cakes of this bread. At first I start eating it something like a Shanty town goat would set about consuming a political poster, if it - not the political poster, but the Shanty town goat - had a pair of hands. This outlandish performance creates no small merriment among the watchful on-lookers, who forthwith initiate me into the mode of eating it a la Turque, which is, to roll it up like a scroll of paper and bite mouthfuls off the end. I afterwards find this particular variety of ekmek quite handy when seated around a communal bowl of yaort with a dozen natives; instead of taking my turn with the one wooden spoon in common use, I would form pieces of the thin bread into small handleless scoops, and, dipping up the yaort, eat scoop and all. Besides sparing me from using the same greasy spoon in common with a dozen natives, none of them overly squeamish as regards personal cleanliness, this gave me the appreciable advantage of dipping into the dish as often as I choose, instead of waiting for my regular turn at the wooden spoon.

Though they are Osmanli Turks, the women of these small villages appear to make little pretence of covering their faces. Among themselves they constitute, as it were, one large family gathering, and a stranger is but seldom seen. They are apparently simple-minded females, just a trifle shame-faced in their demeanor before a stranger, sitting apart by themselves while listening to the conversation between myself and the men. This, of course, is very edifying, even apart from its pantomimic and monosyllabic character, for I am now among a queer people, a people through the unoccupied chambers of whose unsophisticated minds wander strange, fantastic thoughts. One of the transient horsemen, a contemplative young man, the promising appearance of whose upper lip proclaims him something over twenty, announces that he likewise is on the way to Yuzgat; and after listening attentively to my explanations of how a wheelman climbs mountains and overcomes stretches of bad road, he solemnly inquires whether a 'cycler could scurry up a mountain slope all right if some one were to follow behind and touch him up occasionally with a whip, in the persuasive manner required in driving a horse. He then produces a rawhide "persuader," and ventures the opinion that if he followed close behind me to Yuzgat, and touched me up smartly with it whenever we came to a mountain, or a sandy road, there would be no necessity of trundling any of the way. He then asks, with the innocent simplicity of a child, whether in case he made the experiment, I would get angry and shoot him.

The other transient appears of a more speculative turn of mind, and draws largely upon his own pantomimic powers and my limited knowledge of Turkish, to ascertain the difference between the katch lira of a bicycle at retail, and the hatch lira of its manufacture. From the amount of mental labor he voluntarily inflicts upon himself to acquire this particular item of information, I apprehend that nothing less than wild visions of acquiring a rapid fortune by starting a bicycle factory at Angora, are flitting through his imaginative mind. The villagers themselves seem to consider me chiefly from the standpoint of their own peculiar ideas concerning the nature of an Englishman's feelings toward a Russian. My performance on the roof has put them in the best of humor, and has evidently whetted their appetites for further amusement. Pointing to a stolid-looking individual, of an apparently taciturn disposition, and who is one of the respectably-dressed few, they accuse him of being a Eussiau; and then all eyes are turned towards me, as though they quite expect to see me rise up wrathfully and make some warlike demonstration against him. My undemonstrative disposition forbids so theatrical a proceeding, however, and I confine myself to making a pretence of falling into the trap, casting furtive glances of suspicion towards the supposed hated subject of the Czar, and making whispered inquiries of my immediate neighbors concerning the nature of his mission in Turkish territory. During this interesting comedy the "audience" are fairly shaking in their rags with suppressed merriment; and when the taciturn individual himself - who has thus far retained his habitual self-composure - growing restive under the hateful imputation of being a Muscov and my supposed bellicose sentiments toward him in consequence, finally repudiates the part thus summarily assigned him, the whole company bursts out into a boisterous roar of laughter. At this happy turn of sentiment I assume an air of intense relief, shake the taciturn man's hand, and, borrowing the speculative transient's fez, proclaim myself a Turk, an act that fairly "brings down the house."

Thus the evening passes merrily away until about ten o'clock, when the people begin to slowly disperse to the roofs of their respective habitations, the whole population sleeping on the house-tops, with no roof over them save the star-spangled vault - the arched dome of the great mosque of the universe, so often adorned with the pale yellow, crescent-shaped emblem of their religion. Several families occupy the roof which has been the theatre of the evening's social gathering, and the men now consign me to a comfortable couch made up of several quilts, one of the transients thoughtfully cautioning me to put my moccasins under my pillow, as these articles were the object of almost universal covetousness during the evening. No sooner am I comfortably settled down, than a wordy warfare breaks out in my immediate vicinity, and an ancient female makes a determined dash at my coverlet, with the object of taking forcible possession; but she is seized and unceremoniously hustled away by the men who assigned me my quarters. It appears that, with an eye singly and disinterestedly to my own comfort, and regardless of anybody else's, they have, without taking the trouble to obtain her consent, appropriated to my use the old lady's bed, leaving her to shift for herself any way she can, a high-handed proceeding that naturally enough arouses her virtuous indignation to the pitch of resentment. Upon this fact occurring to me, I of course immediately vacate the property in dispute, and, with true Western gallantry, arraign myself on the rightful owner's side by carrying my wheel and other effects to another position; whereupon a satisfactory compromise is soon arranged between the disputants, by which another bed ia prepared for me, and the ancient dame takes triumphant possession of her own. Peace and tranquillity being thus established on a firm basis, the several families tenanting our roof settle themselves snugly down. The night is still and calm, and naught is heard save my nearer neighbors' scratching, scratching, scratching. This - not the scratching, but the quietness - doesn't last long, however, for it is customary to collect all the four-footed possessions of the village together every night and permit them to occupy the inter-spaces between the houses, while the humans are occupying the roofs, the horde of watch- dogs being depended upon to keep watch and ward over everything. The hovels are more underground than above the surface, and often, when the village occupies sloping ground, the upper edge of the roof is practically but a continuation of the solid ground, or at the most there is but a single step-up between them. The goats are of course permitted to wander whithersoever they will, and equally, of course, they abuse their privileges by preferring the roofs to the ground and wandering incessantly about among the sleepers. Where the roof comes too near the ground some temporary obstruction is erected, to guard against the intrusion of venturesome buffaloes. No sooner have the humans quieted down, than several goats promptly invade the roof, and commence their usual nocturnal promenade among the prostrate forms of their owners, and further indulge their well-known goatish propensities by nibbling away the edges of the roof. (They would, of course, prefer a square meal off a patchwork quilt, but from their earliest infancy they are taught that meddling with the bedclothes will bring severe punishment.) A buffalo occasionally gives utterance to a solemn, prolonged " m-o-o-o;" now and then a baby wails its infantile disapproval of the fleas, and frequent noisy squabbles occur among the dogs. Under these conditions, it is not surprising that one should woo in vain the drowsy goddess; and near midnight some person within a few yards of my couch begins groaning fearfully, as if in great pain - probably a case of the stomach-ache, I mentally conclude, though this hasty conclusion may not unnaturally result from an inner consciousness of being better equipped for curing that particular affliction than any other. From the position of the sufferer, I am inclined to think it is the same ancient party that ousted me out of her possessions two hours ago, and I lay here as far removed from the realms of unconsciousness as the moment I retired, expecting every minute to see her appear before me in a penitential mood, asking me to cure her, for the inevitable hakim question had been raised during the evening. She doesn't present herself, however; perhaps the self-accusations of her conscience, for having in the moment of her wrath attempted to appropriate my coverlet in so rude a manner, prevent her appealing to me now in the hour of distress. These people are early risers; the women are up milking the goats and buffaloes before daybreak, and the men hieing them away to the harvest fields and threshing-floors. I, likewise, bestir myself at daylight, intending to reach the next village before breakfast.



CHAPTER XIV.



ACROSS THE KIZIL IRMAK RIVER TO YUZGAT.

The country continues much the same as yesterday, with the road indifferent for wheeling. Reaching the expected village about eight o'clock, I breakfast off ekmek and new buffalo milk, and at once continue on my way, meeting nothing particularly interesting, save a lively bout occasionally with goat-herds' dogs - the reminiscences of which are doubtless more vividly interesting to myself than they would be to the reader - until high noon, when I arrive at another village, larger, but equally wretched- looking, on the Kizil Irmak River, called Jas-chi-khan. On the west bank of the stream are some ancient ruins of quite massive architecture, and standing on the opposite side of the road, evidently having some time been removed from the ruins with a view to being transported elsewhere, is a couchant lion of heroic proportions, carved out of a solid block of white marble; the head is gone, as though its would-be possessors, having found it beyond their power to transport the whole animal, have made off with what they could. An old and curiously arched bridge of massive rock spans the river near its entrance to a wild, rocky gorge in the mountains; a primitive grist mill occupies a position to the left, near the entrance to the gorge, and a herd of camels are slaking their thirst or grazing near the water's edge to the right - a genuine Eastern picture, surely, and one not to be seen every day, even in the land where to see it occasionally is quite possible.

Riding into Jas-chi-khan, I dismount at a building which, from the presence of several "do-nothings," I take to be a khan for the accommodation of travellers. In a partially open shed-like apartment are a number of demure looking maidens, industriously employed in weaving carpets by hand on a rude, upright frame, while two others, equally demure-looking, are seated on the ground cracking wheat for pillau, wheat being substituted for rice where the latter is not easily obtainable, or is too expensive. Waiving all considerations of whether I am welcome or not, I at once enter this abode of female industry, and after watching the interesting process of carpet-weaving for some minutes, turn my attention to the preparers of cracked wheat. The process is the same primitive one that has been employed among these people from time immemorial, and the same that is referred to in the passage of Scripture which says: "Two women were grinding corn in the field;" it consists of a small upper and nether millstone, the upper one being turned round by two women sitting facing each other; they both take hold of a perpendicular wooden handle with one hand, employing the other to feed the mill and rake away the cracked grain. These two young women have evidently been very industrious this morning; they have half-buried themselves in the product of their labors, and are still grinding away as though for their very lives, while the constant "click-clack " of the carpet weavers prove them likewise the embodiment of industry. They seem rather disconcerted by the abrupt intrusion and scrutinizing attentions of a Frank and a stranger; however, the fascinating search for bits of interesting experience forbids my retirement on that account, but rather urges me to make the most of fleeting opportunities. Picking up a handful of the cracked wheat, I inquire of one of the maidens if it is for pillau; the maiden blushes at being thus directly addressed, and with downcast eyes vouchsafes an affirmative nod in reply; at the same time an observant eye happens to discover a little brown big-toe peeping out of the heap of wheat, and belonging to the same demure maiden with the downcast eyes. I know full well that I am stretching a point of Mohammedan etiquette, even by coming among these industrious damsels in the manner I am doing, but the attention of the men is fully concentrated on the bicycle outside, and the temptation of trying the experiment of a little jocularity, just to see what comes of it, is under the circumstances irresistible. Conscious of venturing where angels fear to tread. I stoop down, and take hold of the peeping little brown big-toe, and addressing the demure maiden with the downcast eyes, inquire, "Is this also for pillau." This proves entirely too much for the risibilities of the industrious pillau grinders, and letting go the handle of the mill, they both give themselves up to uncontrollable laughter; the carpet-weavers have been watching me out of the corners of their bright, black eyes, and catching the infection, the click clack of the carpet-weaving machines instantly ceases, and several of the weavers hurriedly retreat into an adjoining room to avoid the awful and well-nigh unheard-of indiscretion of laughing in the presence of a stranger. Having thus yielded to the temptation and witnessed the results, I discreetly retire, meeting at the entrance a gray-bearded Turk coming to see what the merriment and the unaccountable stopping of the carpet-weaving frames is all about. A sheep has been slaughtered in Jas-chi-khan this morning, and I obtain a nice piece of mutton, which I hand to a bystander, asking him to go somewhere and cook it; in five minutes he returns with the meat burnt black outside and perfectly raw within. Seeing my evident disapproval of its condition, the same ancient person who recently appeared upon the scene of my jocular experiment and who has now squatted himself down close beside me, probably to make sure against any further indiscretions, takes the meat, slashes it across in several directions with his dagger, orders the afore-mentioned bystander to try it over again, and then coolly wipes his blackened and greasy fingers on my sheet of ekmek as though it were a table napkin. I obtain a few mouthfuls of eatable meat from the bystander's second culinary effort, and then buy a water-melon from a man happening along with a laden donkey; cutting iuto the melon I find it perfectly green all through, and toss it away; the men look surprised, and some youngsters straightway pick it up, eat the inside out until they can scoop out no more, and then, breaking the rind in pieces, they scrape it out with their teeth until it is of egg-shell thinness. They seem to do these things with impunity in Asia.

The grade and the wind are united against me on leaving Jas-chi-khan, but it is ridable, and having made such a dismal failure about getting dinner, I push on toward a green area at the base of a rocky mountain spur, which I observed an hour ago from a point some distance west of the Kizil Irmak, and concluded to be a cluster of vineyards. This conjecture turns out quite correct, and, what is more, my experience upon arriving there would seem to indicate that the good genii detailed to arrange the daily programme of my journey had determined to recompense me to-day for having seen nothing of the feminine world of late but yashmaks and shrouds, and momentary monocular evidence; for here again am I thrown into the society of a bevy of maidens, more interesting, if anything, than the nymphs of industry at Jas-chi-khan. There is apparently some festive occasion at the little vineyard-environed village, which stands back a hundred yards or so from the road, and which ia approached by a narrow foot-way between thrifty-looking vineyards. Three blooming damsels, in all the bravery of holiday attire, with necklaces and pendants of jingling coins to distinguish them from the matrons, come hurrying down the pathway toward the road at my approach. Seeing me dismount, upon arriving opposite the village, the handsomest and gayest dressed of the three goes into one of the vineyards, and with charming grace of manner, presents herself before me with both hands overflowing with bunches of luscious black grapes. Their abundant black tresses are gathered in one long plait behind; they wear bracelets, necklaces, pendants, brow-bands, head ornaments, and all sorts of wonderful articles of jewelry, made out of the common silver and metallic coins of the country; they are small of stature and possess oval faces, large black eyes, and warm, dark complexions. Their manner and dress prove rather a puzzle in determining their nationality; they are not Turkish, nor Greek, nor Armenian, nor Circassian; they may possibly be sedentary Turkomans; but they possess rather a Jewish cast of countenance, and my first impression of them is, that they are "Bible people," the original inhabitants of the country, who have somehow managed to cling to their little possessions here, in spite of Greeks, Turks, and Persians, and other conquering races who have at times overrun the country; perhaps they have softened the hearts of everybody undertaking to oust them by their graceful manners.

Other villagers soon collect, making a picturesque and interesting group around the bicycle; but the maiden with the grapes makes too pretty and complete a picture, for any of the others to attract more than passing notice. One of her two companions whisperingly calls her attention to the plainly evident fact that she is being regarded with admiration by the stranger. She blushes perceptibly through her nut-brown cheeks at hearing this, but she is also quite conscious of her claims to admiration, and likes to be admired; so she neither changes her attitude of respectful grace, nor raises her long drooping eyelashes, while I eat and eat grapes, taking them bunch after bunch from her overflowing hands, until ashamed to eat any more. I confess to almost falling in love with that maiden, her manners were so easy and graceful; and when, with ever-downcast eyes and a bewitching manner that leaves not the slightest room for considering the doing so a bold or forward action, she puts the remainder of the grapes in my coat pockets, a peculiar fluttering sensation - but I draw a veil over my feelings, they are too sacred for the garish pages of a book. I do not inquire about their nationality, I would rather it remain a mystery, and a matter for future conjecture; but before leaving I add something to her already conspicuous array of coins that have been increasing since her birth, and which will form her modest dowry at marriage. The road continues of excellent surface, but rather hilly for a few miles, when it descends into the Valley of the Delijeh Irmak, where the artificial highway again deteriorates into the unpacked condition of yesterday; the donkey trails are shallow trenches of dust, and are no longer to be depended upon as keeping my general course, but are rather cross-country trails leading from one mountain village to another. The well-defined caravan trail leading from Ismidt to Angora comes no farther eastward than the latter city, which is the central point where the one exportable commodity of the vilayet is collected for barter and transportation to the seaboard. The Delijeh Irmak Valley is under partial cultivation, and occasionally one passes through small areas of melon gardens far away from any permanent habitations; temporary huts or dug- outs are, however, an invariable adjunct to these isolated possession of the villagers, in which some one resides day and night during the melon season, guarding their property with gun and dog from unscrupulous wayfarers, who otherwise would not hesitate to make their visit to town profitable as well as pleasurable, by surreptitiously confiscating a donkey-load of salable melons from their neighbor's roadside garden. Sometimes I essay to purchase a musk-melon from these lone sentinels, but it is impossible to obtain one fit to eat; these wretched prayers on Nature's bounty evidently pluck and devour them the moment they develop from the bitterness of their earliest growth. No villages are passed on the road after leaving the vintagers' cluster at noon, but bunches of mud hovels are at intervals descried a few miles to the right, perched among the hills that form the southern boundary of the valley; being of the same color as the general surface about them, they are not easily distinguishable at a distance. There seems to be a decided propensity among the natives for choosing the hills as an habitation, even when their arable lands are miles away in the valley; the salubrity of the more elevated location may be the chief consideration, but a swiftly flowing mountain rivulet near his habitation is to the Mohammedan a source of perpetual satisfaction.