An Italian in early 19th-century Kurdistan

Campanile was an Italian who traveled through the Kurdish principalities and authored a book about the region, which included notes on the customs and traditions prevalent in the region. In 1810, he traveled through Baban country, and described the Babans as follows:

The most extensive, most powerful and beautiful emirate located in Kurdistan is Babà. Its prince, who bears the title of pasha, is the sovereign of two states: of Babà, where he lives, and of Karacciolan, where he keeps his lieutenant. The lands are the best and the most cultivated, if compared to the rest of Kurdistan. Every business flourishes, and a great number of foreign merchants gather there.

 The inhabitants are healthy, vigorous and happy. Their habit is to eat four times a day. They are the strongest and most warlike people that Kurdistan can boast.

Campanile's depictions of Kurdish clothes are among the most detailed of the 19th century. The publication includes hand-colored etched plates depicting Kurdish clothes based on Campanile's descriptions. Although additional types existed, these three were common. 

In Zakho, Campanile witnessed a scenario that moved him to tears. The scenario illustrates the attendant observances of Kurdish funerals; in this example, it's a Kurdish woman mourning her deceased husband and following the traditional practice of sacrificing her braids:

During these forty days of mourning, women go to the tomb with flowers and fragrant herbs to decorate the tomb. There are some Kurds who dig holes in the tomb and fill them with water so that birds and other thirsty animals can drink.

The tears of a Kurd do too much honor to sensitively characterize her nation. I do not think it right to leave them in silence; and since I myself was a spectator of them, I believe it will interest the reader.

It had been a few hours since I left Zacco, crossing many and very difficult mountains. As I was passing over an alpine rock I heard from afar a faint voice that had never been interrupted, which indicated to me that a man was in some misfortune. Follow me, I said to my pack, and I spurred my horse towards where the laments of that unfortunate man were coming from. I entangle myself among bronchi; I enter among stony rocks; I descend into a small valley. This was almost entirely strewn with silent, but unfortunately all too talkative cenotaphs. It hung from each of them a flower, a worn dress, and some cut hair. What touching monuments! A humble tomb of recent construction could be distinguished

among them. At its side was seated a young girl. This unhappy creature turned with her mournful laments to that cold stone, thus deafening the concave opaque valley.

<<<< Ah my eyes! My sweet heart! And where have those happy ones gone, in which you, playing like a loving turtledove, sat with your lovely joyful face of perfect luua close to me! I hear, oh my good, still alive in my ear the sweet sonorous voice of yours, which often repeated to me: I am your sacrifice (1); you are my sweetest comfort; my happiness; my complete tranquility is you. And I then, having become languid with love, kissed now your eyes, now your forehead; and now your rosy cheek.... Oh, how desperate I am! Ah! What has she become at this hour! You were my soul; I was your >> heart. You lived all for me; I was >> all in you..Ah my cruel friend! >> You why did you leave me like a goat->> read in the middle of the woods; among the dens >> of bears, and tigers! Ah my merciless >> good! You who hear the voice of my >> crying; why do you enjoy seeing me afflicted >> and do not rise for at least a moment .. my >>> to embrace your dear one?. Ah >> heart, show yourself, for that pity, >> of which your breast was rich; >> show yourself just one more time to my eyes; to the tears of those who adore you. Let me >> see you again for just one instant...>> And how! so many of my sighs cannot >> animate your body! Not even >> to warm it! And yet did they inspire you with other good >> times. You told me.....Oh my > things? ...My good? ... Arise, arise this time > only to gather these >> of mine, sorrowful, desperate tears. What good are these poor and sorrowful ones to me without >>> you who were my soul? These eyes of mine >> who were yours, now in tears undone to you I give them back. This hair, which I kept.

>> with so much care just to please you, they laugh at you. Without you, my dear >> lost wretched heart, it is of a

>> useless hateful weight.>>

Repeating this many times, she pressed her pale face into the moist dust that covered the frozen corpse of her husband. Then she cut off the most showy and blond hair that hung disheveled and flowing along her loins. At her feet she had a bunch of fresh narcissi, which she very delicately entwined with the cut hair, and hung on the stone that stood at the head of the corpse. One could see in her a woman abandoned to the most sensitive transport.

She saw me, and did not stop singing her plaintive epic. She was so immersed in her deep grief. I confess my weakness, her tears interested me so much that I do not know who shed more, she or I, who had no part in that misfortune. My companions informed me that the hour was passing. I returned to them; but for many days I retained a sad and afflicted heart.

An ancient philosophical puzzle has been the genuine character of Kurdish men: what is required to keep Kurdish men happy? Campanile fired his shot as a philosopher, aiming to solve this mystery through his observations of Kurdish men. Perhaps the highest good is reachable:

If one seriously wishes to consider the character of

the Kurds, they do not enjoy any other amusements

than smoking and women. They soon tire of any

other amusement and return to the former. From

these two it seems that they cannot detach

themselves for a single day. They never marry with

the object of having a regulator of domestic affairs,

but rather to have an illness that amuses them.

They have also become so accustomed from

childhood to smoking that if a few hours pass

without it they become almost mad.

When they are out of the Herem, or the seraglio of women, they love the conversation of their friends. Riding horses is also a sport among them. This consists in running one behind the other with a lance, unsheathed sabre, or pistol pretending to attack each other.

What would the Kurdish ladies find amusing? Unfortunately, only one example is provided in depth: the 'Seyran' of the royal women of the dynasties. Nonetheless, it is one of the first instances in which the Kurdish term is employed for this amusement: 

Women also have their amusements. The most amazing is this one, which they call Seran. This is nothing more than a country diversion. Mira usually has permission from Bascia to enjoy this amusement twice a year, that is, in spring and autumn. When Mira of Botan, Badinan, and Sciambo goes to Seran, all the Muslim women who are in that city must go with her. All Christian men are also obliged, not even excluding the priests. They must accompany Mira and the other ladies, who all go on horseback. Each one takes with her three Christians, one of whom carries the bridle in his hand, and the other two flank her. All the other women follow on foot. The departure is at dawn, and the return at dusk, so as not to be seen by the men.

The cavalcade is thus arranged. First goes the Malkoi, or prime minister of the Basha with a Mella, and ten or twelve servants. Behind these, at a good distance, rides the Mira. Three of the most distinguished Christians of the city are around her; one of them leads the horse's bridle by the hand, and two others at the sides support it. Next come the wives and daughters of the Beks; then the wives and daughters of the Agas, all covered, and each accompanied by three Christians. A large retinue of other women follows, who, having become singers on this occasion, shout as loud as they can.

When the Mira leaves the palace, the crowd of women who are walking begin to sing songs similar to the amusement, and never stop croaking and cawing until they return in the evening. When they reach the determined place, the Christians withdraw to a place where they cannot see them, so that they may be at liberty.

They spend the whole day in some garden or pleasant place, where they dedicate that day to singing, playing music, dancing, and revelry.