Adventures of Michailow

The aim of this paper is to analyze the work of Mr. Benjamin Bergman Adventures of Mikhailov, a Russian captive, among the Qalmaq, Qazaqs, and Khivans based on stories told by Vasilii Michailow, an old man living among the Cossacs. This story is based on true life experience of a Cossack man, Michailow, being in capture of Kalmyks, Qazaqs and sold as a slave to Qarakalpaks in the 1970s. The main historical context behind this work is the times when Kalmyks were planning to leave Russian territory secretly and travel to China in 1770s. The purpose of the Bergman’s work seems to entertain readers with adventurous story about harsh life of Michailov being a slave of nomad tribes, as well as to illustrate their exceptional nomadic lifestyle features. That is why, the limitation of the source is that it may contain exaggerations and other literal devices to make the story attractable. Therefore, the motives of Bergman for writing this story seem to be not history detection, but apprenticeship of an interesting story to German readers. Moreover, the original work is in English, while Michailow probably told the story in Russian, so that not proper translation might confuse a true meaning.  The other huge limitation which should be noted is that Michailow himself told the story only 30 years after the stories described in the book happened, subsequently, he might write out of his own head, or forget and dream up some important details. Furthermore, the original notes of Michailow are lost, and nobody knows what was exaggerated by Bergman, so that the truthfulness of the work can be put into question. However, the source has a crucial importance in studying the Kazakh history due to its exceptional descriptions of traditions, beliefs and customs of tribes residing Qazaq steppe in eighteen’s century. Generally, the main usefulness of the Bergman’s work is accurate description of the living conditions of nomad tribes, their interrelations with each other and Russians, and difficulties a Russian captive had at Qazaq steppe.  

This source takes a huge importance in studying the process of Kalmyks’ massive resettlement from the Qazaq steppe to China. After reading the story, it can be noticed that Qalmyqs strongly desired to migrate with Under-Khan. For instance, according to Michailow’s story, Qalmyqs used some of the sticks that the yurts are built with to cook food, which actually was made to facilitate their travel. Also, it can be inferred that Kalmyks captured cossac men to prevent Russians to know their plan about movement.  Moreover, Under-Khan had sent Qalmyks to their homes for preparation for the route, while lying to Cossacs that Qazaqs are already defeated by Under- Khan. These actions of Kalmyks demonstrate briefly their strong willingness to leave China secretly.

Furthermore, the work of Bergman is a useful source in the history of religion, because of the accurate description of Qazaqs’ religious experiences. According to Michailow’s observations, Qazaqs are clean and religious. For example, they wash their hands before food, as well as wash deliberately dead people before burying them. “They brought with them a copper kettle with warm water. They washed the body of the child and wrapped it in a white cloth.” It can also be inferred from the story that Qazaqs prayed before eating which shows their strong attitude towards spirits. This also can be supported with the idea that healing people in the Qazaq tribes was also the responsibility of magicians. “The Qalmaq are also friendly to magicians, but the Qazaqs even more so.” Therefore, this source plays a crucial role in understanding the state of religious beliefs of Qazaq tribes in 18th century.

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