Life of Schamyl And Narrative of the Circassian War of Independence Against Russia — Reading Companion

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Mackie, J. Milton (John Milton), 1813-1894 Project Gutenberg 2007 Not confirmed
Shamil, Imam, 1798?-1871; Caucasus -- History Readers of public-domain and historical texts
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Words 55,843
Reading time 243 min
Text sections 7

The source record for Life of Schamyl And Narrative of the Circassian War of Independence Against Russia — Reading Companion measures this digital text at 55,843 words, 4 hr 3 min estimated reading time, and 7 detected text sections.

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Project Gutenberg metadata also associates the work with “Shamil, Imam, 1798?-1871,” connecting these edition facts with the source record’s subject description.

This editorial note examines J. Milton Mackie's 1856 narrative of Schamyl and the Circassian war, focusing on the author's descriptive diction, structuring of scenes, and treatment of cultural details in the excerpts.
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rometheus was chained to a rock for having stolen the fire of the gods and given it to mortals. In the mountain land of Colchis, Jason carried off the golden fleece, and Cadmus reaped a harvest of armed men from sowing serpent's teeth in furrows turned by the fire-breathing bulls of Vulcan. Hither wandered that primitive race of men who were driven by the Pelasgi from the regions of Olympus; on an island off the coast the poets located the palace of Aurora, wherein were kept up the perpetual dances and songs of the hours, and where was daily reborn the sun; and finally, between the present Little Kabarda and Svanethi existed, say the traditions, the gallant state of the Amazons, until the heart of their otherwise unconquerable prophetess was taken captive by Thoulme, chief of the Circassians, while long afterwards the famous Nina continued to rule over the heroic sisterhood in Immeritia.

The ancient Persians gave to the Caucasus the name of Seddi Iskender, or the barrier of Alexander, who here met with the first check in his attempt to subjugate the world. Rome early sent her conquering legions to bring under the yoke the prosperous colonies of Greece on the shores of the Euxine; and Pompey returning home from the East, after having chased Mithridates from the Euphrates to Colchis and Dioscurias, graced his triumphal entry into the city with the gigantic sons of these mountains. Genoa, in a later and more commercial age, made settlements on the Caucasian shore, whither she sent her argosies to be freighted with grain, skins, tallow, and the fruits of the hive, and where she has left to this day the foundations of her walls and towers, her carved stones and crosses, her sepulchres and a name. In more recent times, the princes of the dynasties of the White Horde and the Golden Camp have come from the Crimea to break their lances on the plains of the Kuma; Attila, Tamerlane, and Genghis Khan have swept in their victorious career along the base of these rocky ramparts of freedom; the Persian and the Turk have waged occasional war with some of the Caucasian tribes, though never with more than partial and temporary success; and it is the Muscovite empire alone which has ever succeeded in throwing the shadows of imminent subjugation over the landscape of these sunny vales.

Accordingly, the independence of most of these mountain tribes has been maintained from the earliest times to the present against all the attempts of their enemies of the plains. They have lived for generations, the memory of man runneth not to the end of, in the enjoyment of a large degree of natural liberty, in obedience to ancient laws and usages, in the respect of age, virtue, and superiority in arms, and now furnish the only specimen left of tribes of men still living in all the simplicity, and retaining, along with the practice of some of the semi-barbarous vices, all the heroism of the so-called age of gold.

Georgia, which lies on the southern declivities of the Caucasus, was nominally converted to Christianity in the days of Constantine the Great, when its heroic queen Thamar ruled over one of the most powerful empires of western Asia; but beautiful on these mountain tops as were the feet of those who brought the glad tidings and published peace, the doctrines of the cross made but little impression on the benighted minds of these worshippers in the temple of nature. Nor though Russia early endeavored to introduce the peaceful soldiers of the church into the fastnesses where she could not penetrate with her secular dragoons, the native heart continued to hold to the simple religious rites handed down by tradition from the fathers, and finally relinquished them only within the last hundred years in exchange for the doctrines of the Prophet, which, though introduced a couple of centuries before, at the point of the spears of the Crimean Khans, were then first made plain and acceptable by missionaries from Turkey.

J. Milton Mackie opens his narrative not with Schamyl himself but with a panoramic description of the Caucasus: the traveller sees first the peak of Elbrus, then Kasbek, then the whole line of summits. This deliberate geographical framing establishes the landscape as a central character. Mackie’s prose is notably visual and sensory, as when he describes a night march where “above protrude the barrels of the rifles, while below dangle the horse-tails, making … a very promenade of hobgoblins.” The author’s choice to begin with setting rather than biography signals that his account will be as much about place and culture as about the imam.

Diction and the Romantic Lens

Mackie’s vocabulary consistently elevates his subject. He calls the Circassian struggle “a war of independence such as may not improperly be compared with the most glorious struggles recorded in the annals of liberty.” The phrasing is formal and consciously literary, aligning the narrative with classical heroism. In describing a war party’s assembly, he notes “no little rude eloquence, accompanied by the singing the praises of heroes.” The word “rude” here carries an older sense of unpolished rather than offensive, and the syntax—with its doubled article “the singing the praises”—suggests an attempt to capture the rhythm of oral tradition. Mackie’s diction thus oscillates between epic comparison and ethnographic specificity, a tension that shapes the entire work.

Structuring the War Party Scene

The excerpt detailing a Circassian expedition is built as a chronological sequence: the summons, the assembly, the ride, the halt, the meal. Mackie controls pace by alternating general statements (“The Circassian spares his horse when he can”) with concrete details (“the savory pilaff of minced mutton and millet”). He uses the paragraph break to shift from movement to rest, and within the rest scene he layers actions—prayers, ablutions, smoking, eating—in a way that feels unhurried. The effect is to make the reader experience the rhythm of the march. Notably, Mackie avoids battle description here; the drama lies in the preparation and the journey itself.

Cultural Details as Evidence

Mackie embeds ethnographic observations within the narrative flow. He notes that the chieftain “fares no better than his clansmen; all share in the mess alike,” a detail that implies an egalitarian social structure. He also specifies the contents of a meal: “hot millet or barley cakes, and the savory pilaff … a little honey … possibly dried fruits.” These are not generic references but specific items (millet, barley, pilaff, skhone) that ground the account in material culture. The description of the bourka covering “not only the rider but the entire back of his steed” is another such precise observation. These details serve as evidence for Mackie’s claim that Circassian society is “the most romantic and the most nearly resembling that described in the songs of Homer.”

Limits of the Excerpts

The provided excerpts cover only the preface, table of contents, and opening of the first chapter, plus a later passage about war parties. We cannot confirm how Mackie handles Schamyl’s personal history, the sieges listed in the contents, or the later political developments. The preface names multiple sources (Bodenstedt, Wagner, Marlinski, etc.), indicating a compiled rather than eyewitness account, but the excerpts do not reveal how Mackie synthesizes these. The tone is consistently admiring, but without the full text we cannot assess whether he includes dissenting voices or critical perspectives. Any analysis of the complete work’s argument must remain provisional.

Readers approaching Mackie’s Life of Schamyl should attend to how he weaves geography, ethnography, and martial narrative into a single fabric. The excerpts suggest a writer who values descriptive texture over analytical distance, and who treats his subject with the gravity of classical history. Comparing the table of contents with the actual chapters may reveal how Mackie balances the promised topics—from “His Love of Nature” to “The Siege of Akhulgo”—against the constraints of his source material.

Some afternoons, reading Mackie on Schamyl, I think of the quiet watchfulness in that other old tale, Lincoln and the Sleeping Sentinel: The True Story — Text and Context. Both are stories of men held by duty, and of mercy arriving in a cold hour. Their pages sit apart, but keep the same steady breath.

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