THUNDER

GAZELLES AND WILD ASSES

ARRIVAL AT THE PLATEAU KAFTANKIR

ANCIENT BED OF OXUS

FRIENDLY ENCAMPMENT

APPROACH OF HORSEMEN

GAZAVAT

ENTRY INTO KHIVA

MALICIOUS CHARGE BY AFGHAN

INTERVIEW WITH KHAN

AUTHOR REQUIRED TO GIVE SPECIMEN OF TURKISH PENMANSHIP

ROBES OF HONOUR ESTIMATED BY HUMAN HEADS

HORRIBLE EXECUTION OF PRISONERS

PECULIAR EXECUTION OF WOMEN

KUNGRAT

AUTHOR'S LAST BENEDICTION OF THE KHAN.

On n'y verra jamais que l'heroisme et la servitude.--Montesq., Esprit des Lois, 1. xvii. c. 6.
Chiefs of the Uzbek race Waving their heron crests with martial grace.
Moore, Veiled Prophet.

[Thunder; Gazelles and Wild Asses]

Thunder, heard for hours at a distance, not coming near to us till midnight, and then only bringing a few heavy drops of rain, was the herald that announced to us the end of our torments. Towards the morning of the 24th May we had reached the extreme boundary of the sand through which we had toiled during three days; we were now certain to find this day rain-water wherever we should meet a sub-soil of clay. The Kervanbashi had found a confirmation of this hope in the traces of numbers of gazelles and wild asses; he did not betray his thoughts but hastened on, and was in effect the first happy one to discover with his ferret eyes, and to point out to the karavan, a little lake of rain-water. 'Su! Su!' (water, water) shouted all {114} for joy; and the mere sight, without wetting the lips, satisfied the craving and quieted our uneasiness. At noon we reached the spot. We afterwards found, in addition to our previous discovery, other pits filled with the sweetest water. I was one of the first to hurry thither with my skin and vessels--not to drink, but rather to collect the water before it was disturbed and converted into mire by the crowd. In half-an-hour everybody in a rapture was seated at his breakfast; it is quite impossible to convey an idea of the general delight. From this station, called Deli Ata, all the way to Khiva our skins were constantly full, and henceforth our journey in the desert may be styled, if not an agreeable, at least free from uneasiness. In the evening we reached a spot where spring reigned in all its glory. We encamped in the midst of countless little lakes, surrounded as it were by garlands of meadows; it seemed a dream when I compared it with our encampment of the previous day. To complete our delight, we were here informed that all fear of a surprise, that we most dreaded, was at an end, but it was recommended that for this night we should still abstain from lighting fires. It must not be omitted that the sons of the desert ascribed the unexpected abundance of water solely to our pious Hadji character. We filled our skins and started again in excellent spirits.

[Arrival at the Plateau Kaftankir]

This evening we reached the trench for which we had so longed. On the further side of it is the plateau Kaflankir (tiger field). It marks the commencement of the territory forming the Khanat of Khiva.{115}

[Ancient Bed of Oxus]

A wearisome task for man and beast was the ascent, nearly 300 feet long, that led up to the plateau. I was told that its north side had an approach equally steep and high. The whole presents an extraordinary spectacle; the land on which we stand, as far as the eye can reach, seems to raise itself like an island out of the sea of sand. One cannot discern the limit either of the deep trench here or of that on the north-east; and if we can credit the assertion of the Turkomans, both are old channels of the Oxus, and Kaflankir itself was formerly an island surrounded on all sides by these cuttings. Certain, however, it is that the entire district is very distinguishable from the rest of the desert by its soil and vegetation, and the number of animals with which it abounds. We had before occasionally met with gazelles and wild asses, single and separate, but how astounded I was to find them here by hundreds and grazing in large herds. I think it was during the second day passed by us on the Kaflankir, that we perceived, about noon, an immense cloud of dust rising toward the north. The Kervanbashi and the Turkomans all grasped their arms; the nearer it approached, the greater grew our anxiety. At last we could distinguish the whole moving mass; it seemed like a rank or column of squadrons on the point of charging. Our guides lowered the points of their weapons. I strove to remain faithful to my Oriental character and not to betray my curiosity, but my impatience knew no bounds; the cloud came nearer and nearer: at a distance of about fifty paces we heard a clatter as if a thousand practised horsemen had halted at the word of command. We saw a countless number of wild asses, animals in good condition and full of life, standing still, ranged in a well-formed line. They gazed intently at us a few moments, and then, probably discovering of how heterogeneous a character we were, they again betook themselves to their flight, hurrying with the swiftness of arrows towards the west.{116}

Observed from the side towards Khiva, the elevated ground of the Kaflankir has the appearance of a regular wall; its margin is parallel with the horizon, and as level as if it were only yesterday that the water had retired. From this point a day's march brought us, on the morning of May 28, to a lake named Shor GÖl (salt sea), which forms a rectangle, and is twelve English miles in circumference. It was resolved that we should here make a halt of six hours to complete the Gusl [Footnote 25] prescribed to Mahommedans, especially as this day was the festival of Eidi Kurban, one of the most famous holidays of Islam. My companions loosed their knapsacks: each had his fresh shirt to put on; I alone was unprovided. Hadji Bilal wanted to lend me one, but I declined the proffered kindness, being firmly convinced that the greater my apparent poverty the less risk I should run. I could not refrain from laughing when for the first time I gazed upon myself in a glass, and contemplated my face covered with a thick crust of dirt and sand. True, I might have washed in many places in the desert, but I had purposely forborne in order that the coating might defend me from the burning sun; but the expedient had not altogether produced the desired effect, and many marks I shall retain all my life long to remind me of my sufferings. Not I alone, but all {117} my comrades were disfigured by the TeyemmÜn, [Footnote 26] for believers are required to wash themselves with dust and sand, and so render themselves dirtier. After I had completed my toilette, I observed that my friends in comparison with me looked really like gentlemen. They compassionated me, and insisted upon lending me some articles of attire; thanking them I declined with the remark, that I should wait until the Khan of Khiva himself should dress me.

[Footnote 25: Gusl is the ablution of the whole body, only in exceptional cases necessary. The ordinary washings before each of the five prayers of the day are called Abdest in Turkish, Vudhu in Arabic, and Teharet in Central Asia.]
[Footnote 26: A substitute Abdest prescribed by the Prophet for use in the dry desert when no water can be obtained.]

We passed now for four hours through a little thicket, called here Yilghin, where we met an Özbeg coming from Khiva, who informed us as to the actual position of affairs there. However agreeable a surprise the sight of this horseman to us all, it was as nothing compared with the feeling experienced in beholding in the afternoon a few abandoned mud houses; for since quitting Karatepe, on the frontiers of Persia, I had not seen so much as a wall or other indication of a house. These had been inhabited a few years before, and were reckoned a portion of Medemin, a village which stretches off in an easterly direction. This district had never been put under cultivation until Mehemmed Emin took it in hand fifteen years ago; on which account it bears its present designation, an abbreviation of his name. Since the last war this village had lain waste and desolate, as we shall observe to be the case with many others in Turkestan.

This morning (29th May) it seemed to me that instead of following the direction to the north-east, in which Khiva lies, we had changed our course directly to the north. I made enquiries and found that we {118} were taking a circuitous way for the sake of security. The Özbeg, met yesterday, had warned us to be on our guard, for that the Tchaudors were in open rebellion against the Khan, and that their Alamans were often making forays on these frontiers.

[Friendly Encampment]

This evening we continued our onward march, not without caution, and who happier than I when we next morning saw on our right hand and on our left groups of tents, and everywhere as we passed we were greeted with the most friendly cry of 'Aman geldingiz' (welcome)! Our comrade Ilias, having friends amongst those encamped here, proceeded at once to fetch some warm bread and other Kurban presents (holiday dainties). He came back richly laden, and shared amongst us flesh, bread, and Kimis (a sharp acid drink made with mare's milk). Although we only passed here one brief hour of repose, many God-fearing nomads approached us to realise by the pressure of our hands their holy aspirations. In return for four or five formulae I received a quantity of bread and several pieces of flesh of camel, horse, and sheep.

[Approach of Horsemen]

We crossed many Yap (artificial trenches for irrigation), and arrived by midday at a deserted citadel named Khanabad, whose high square walls had been visible at a distance of three miles. We passed there the afternoon and evening. The sun was glowing hot. How refreshing was it to slumber under the shade of the wall, although the bare earth was my bed, and a stone my pillow! We left Khanabad, which is distant twenty-five miles from Khiva, before daybreak, and were surprised during the whole day's march that we did not perceive a single tent. We even found ourselves in the evening below large hills of sand, and I fancied myself once more transported to the desert. {119} We were occupied taking our tea, when the camels sent to pasture began to run wildly about; we suspected some one was chasing them, when five horsemen came in sight, who proceeded immediately at a gallop towards our encampment. To exchange the tea-things for muskets, and to present a line of fire, was the work of an instant; the horsemen in the meantime approached slowly, and we discerned by the pace of the horses that fortunately we had mistaken, and that instead of having to deal with enemies we should have a friendly escort to accompany us as far as Khiva.

The next morning (30th May) we reached an Özbeg village, belonging to Akyap. And here the desert between GÖmÜshtepe and Khiva terminated entirely. The inhabitants of this village were the first Ozbegs that I had an opportunity of seeing; we found them excellent people. In accordance with the practice of the country we visited their houses and reaped a rich harvest with our Fatihas. I now again saw, after a long interval, some articles coming from the beloved west, and my heart leapt within me for joy. We might still have reached this day the habitation of Ilias, for here begins a village [Footnote 27] peopled by Khivan Yomuts, and called Akyap, but our friend the cattle-dealer was a little indolent, or did not wish us to arrive unexpected guests; we consequently passed the night two leagues from his house at his uncle's, Allahnazr Bay, [Footnote 28] who was a man in opulent circumstances, and gave {120} us a most hospitable and distinguished reception. This afforded an opportunity for Ilias to inform his wife of our arrival. We made our formal entry next morning (1st June), a countless host of members of his family and relatives having first hastened to meet and welcome us. He offered me a neat tent for my habitation, but I preferred his garden, for there were trees, and for shade my soul pined! Long was it since I had seen any!

[Footnote 27: Village is here called Aul or Oram; it does not correspond with our idea of a number of continuous houses, but a district where the people belonging to one Aul encamp and dwell in a scattered manner about their meadows and lands.]
[Footnote 28: Bay or Bi; in Turkey, Bey means a personage of distinction.]

During my two days' sojourn amongst the half-civilised Turkomans--by which I mean those who were only half settled, half fixed in their abodes--what most surprised me was the aversion these nomads have to everything in the form either of house or government. Although they have dwelt now several centuries side by side with the Ozbegs, they detest the manners and customs of the latter, avoid their company, and, although of kindred origin and tongue, an Özbeg is as much a stranger in their eyes as a Hottentot is in ours.

[Gazavat; Entry into Khiva]

After we had taken a little repose, the karavan proceeded on its way to the capital. We traversed Gazavat, where the weekly market was being held, and had a first glimpse at the Khivan mode of living. We passed the night in a meadow, before Sheikhlar Kalesi. Here I encountered a species of gnat, larger and more impudent than any I ever met with. We were plagued to death, both man and beast, the whole night long, and I was not therefore in the best of spirits when I was forced again to mount my camel in the morning without having for so many hours closed an eye. Happily, we soon forgot what we had suffered from sleeplessness in the impression derived from the magnificent productions of spring. The vegetation {121} became more and more luxuriant and abundant the nearer we approached Khiva. I, at first, thought that the only reason why Khiva seemed so very beautiful was the contrast it presented with the desert, of which the terrible form still floated before my eyes. But, ah! the environs of Khiva with its small havlis, [Footnote 29] in the form of strongholds shaded by lofty poplars, with its fine meadows and rich fields, seem to me still, after I have visited the most charming countries of Europe, as beautiful as ever. Had the Eastern poets tuned their lyres here, they would have found a more worthy theme than in the horrid wastes of Persia!

[Footnote 29: Havli means literally radius, but here taken in the sense of our word court. It contains the tents, the stalls, store-room for produce, and such like things which pertain to the homestead of an Özbeg countryman.]

Even its capital, Khiva, as it rises in the midst of these gardens, with its domes and minarets, makes a tolerably favourable impression when seen at a distance. A prominent feature is the projection of a tongue of barren earth belonging to the sandy desert of Merv: it stretches to within a league of the city, as if to mark completely here, too, the sharply-defined contrast between life and death. This tongue of earth is known under the name of TÖyesitchti, and we were already before the gate of the city, and yet those sand-hills were still in sight.

The reader will easily imagine in what a state my spirits were when I found myself before the walls of Khiva, if he reflects on the risks to which any suspicion of my disguise would expose me, as soon as a first introduction should discover my European features. I was well aware that the Khan of Khiva, whose cruelty was displeasing to the Tartars {122} themselves, would, in case he felt any distrust, become far severer to me than the other Turkomans. I had heard that the Khan was in the habit of at once making slaves of all strangers of doubtful character; that he had, not long before, so treated a Hindustani, who claimed to be of princely origin, and who was now, like the other slaves, employed in dragging along the artillery carriages. My nerves were all strung to the highest point, but I was not intimidated. I had, from constant risk, become inured to it. Death, the least serious result of my enterprise, had now been floating continually before my eyes for three months, and instead of trembling I considered how, on any pressing emergency, I might by some expedient get the better of the watchfulness of the superstitious tyrant. On the journey I had acquired exact information respecting all the distinguished Khivites who had been in Constantinople. They named to me oftenest a certain ShÜkrullah Bay, who had been in residence ten years at the Court of the Sultan. Of his person I had a half recollection, for I had seen him several times at the house of Ali Pasha, the present minister of Foreign Affairs. This ShÜkrullah Bay, thought I, only knows Stamboul and its language, its manners and its great personages: whether he will or not, I must compel him to admit a previous knowledge of me, and as I can deceive, personating the Stambouli, the Stambouli himself, the ex-ambassador of the Khan of Khiva, will never be able to disavow me, and must serve my purpose.

[Malicious Charge by Afghan]

At the very entrance of the gate we were met by several pious Khivites, who handed up to us bread and dried fruits as we sat upon our camels. For years so numerous a troop of Hadjis had not arrived {123} in Khiva. All stared at us in astonishment, and the exclamations 'Aman eszen geldin ghiz' (welcome)! 'Ha Shah bazim! Ha Arszlanim!' (ah, my falcon, my lion!) resounded on all sides in our ears. On entering the bazaar, Hadji Bilal intoned a telkin. My voice was heard above them all, and I felt real emotion when the people impressed their kisses upon my hands and feet--yes, upon the very rags which hung from me. In accordance with the custom of the country we dismounted at the karavanserai. This served also as a custom-house, where the new arrivals of men and merchandise are subjected to severe examination. The testimony of the chiefs of the karavans have, as is natural, the greatest weight in the balance. The functions of chief of the customs are filled in Khiva by the principal Mehrem (a sort of chamberlain and confidant of the Khan). Scarcely had this official addressed the ordinary questions to our Kervanbashi, when the Afghan pressed forward and called out aloud, 'We have brought to Khiva three interesting quadrupeds and a no less interesting biped.' The first part of this pleasantry was, of course, applied to the buffaloes, animals not before seen in Khiva; but as the second part was pointed at me, it was no wonder that many eyes were immediately turned upon me, and amidst the whispering it was not difficult to distinguish the words 'Djansiz' [Footnote 30] (spy), 'Frenghi,' and 'Urus' (Russian).

[Footnote 30: From the Arabic word djasus (spy).]

I made an effort to prevent the blood rising to my cheeks, and was upon the point of withdrawing when the Mehrem ordered me to remain. He applied himself to my case, using exceedingly uncivil expressions. I was about to reply, when Hadji Salih, whose exterior {124} inspired respect, came in, and, entirely ignorant of what had passed, represented me in the most flattering colours to my inquisitor, who, surprised, told me, smiling as he did so, to take a seat by his side. Hadji Salih made a sign to me to accept the invitation, but, assuming the air of one highly offended, and throwing an angry look upon the Mehrem, I retired. My first step was to go to ShÜkrullah Bay, who, without filling any functions, occupied a cell at that time in the Medresse of Mehemmed Emin-Khan, the finest edifice in Khiva. I announced myself to him as an Efendi arrived from Stamboul, with the observation that I had made his acquaintance there, and had wished, in passing, to wait upon him. The arrival of an Efendi in Khiva, an occurrence so unprecedented, occasioned the old man some surprise. He came forward himself to meet me, and his wonder increased when he saw a mendicant, terribly disfigured and in rags, standing before him: not that this prevented him from admitting me. I had only interchanged a few words with him, in the dialect of Stamboul, when, with ever-increasing eagerness, he put question upon question concerning his numerous friends in the Turkish capital, and the recent doings and position of the Ottoman empire since the accession of the present Sultan. As I before said, I was fully confident in the part I was playing. On his side, ShÜkrullah Bay could not contain himself for joy when I gave him news of his acquaintances there in detail. Still he felt not the less astonishment. 'In God's name, Efendi, what induced you to come to this fearful country, and to come to us too from that paradise on earth, from Stamboul?' Sighing, I exclaimed, 'Ah, Pir!' (spiritual chief), laid one hand on my {125} eyes, a sign of obedience, and the excellent old man, a Musselman of tolerably good education, could not misapprehend my meaning, i.e. that I belonged to some order of Dervishes, and had been sent by my Pir (chief of my order) upon a journey, which is a duty that every Murid (disciple of an order of Dervishes) must fulfil at the hazard of his life. My explanation rejoiced him; he but asked the name of the order. On my mentioning the Nakishbendi, he at once understood that Bokhara was the aim of my journey. He wished immediately to obtain for me quarters in the Medresse before named, but I mentioned at the same time my situation with respect to my companions. I then almost immediately withdrew, with the promise soon to repeat my visit.

On returning to the karavanserai, I was told that my fellow-travellers had already found lodgings in a tekkie, a sort of convent where travelling Dervishes put up, called TÖshebaz. [Footnote 31] I proceeded thither, and found that they had also reserved and got ready a cell for me. Scarcely was I again in their midst when they questioned me as to the cause of my delaying to rejoin them; all expressed their regret at my not having been present when the wretched Afghan, who had wished so to compromise me, had been obliged to beat a retreat, loaded with curses and reproaches, not only by them, but by the Khivites. 'Very good,' thought I, 'the popular suspicion removed, it will be easy enough to deal with the Khan, for he will be immediately informed of my arrival by ShÜkrullah Bay; and as the rulers of Khiva have ever evinced the {126} greatest respect for the Sultan, the present sovereign will certainly venture a step towards an Efendi; nay, it is not impossible that the first man from Constantinople who has come to Kharezm (the political name of Khiva) may even be treated with particular distinction.

[Footnote 31: So called from TÖrt Shahbaz, which means the four falcons or heroes, as the four kings are designated whose tomb is here, and who gave rise to the pious establishment.]

My anticipations did not deceive me. The next day there came a Yasaul (officer of the court), bringing to me a small present from the Khan, with the order that I should in the evening go to the Ark (palace), 'as the Hazret' (a title of sovereignty in Central Asia, corresponding with our expression, Majesty) 'attached great importance to receiving the blessing from a Dervish born in the Holy Land.' I promised compliance, betook myself an hour previously to ShÜkrullah Bay; and as he was desirous of being himself present at the interview, he accompanied me to the palace of the King, which was in his immediate vicinity, giving me, on the way, counsel as to the ceremonies to be observed in my interview. He also told me of the bad footing in which he himself stood with the Mehter (a sort of Minister of the Home Department), who feared him as a rival, and neglected nothing to do him an injury, and who, owing to my being introduced by him, would not perhaps give me the most friendly reception. As the Kushbeghi and the elder brother of the King were commanding in the field against the Tchaudors, the Mehter was provisionally the first official minister of the Khan. Both usage and necessity forced me to begin by paying him my respects, for his office was in a hall in a forecourt at the very gate that leads directly to the Khan's apartments.{127}

[Interview with Khan]

As at this hour there was almost every day an Arz (public audience), the principal entrance, as well as all the other chambers of the royal residence traversed by us, were crowded with petitioners of every class, sex, and age. They were attired in their ordinary dresses, and many women had even children in their arms, waiting to obtain a hearing; for no one is required to inscribe his name, and he who has managed to force his way first is first admitted. The crowd, however, gave way for us on all sides; and it was a source of great satisfaction to hear the women, whilst pointing to me, saying to one another, 'Behold the Dervish from Constantinople, who is to give his blessing to our Khan. May God give ear to his words!'

I found the Mehter, as I had been told, in a hall surrounded by his officers, who accompanied every word of their lord with approving smiles. It was easy to distinguish, by his brown complexion and his long thick beard falling down to his breast, that he was Sart (of Persian origin). His clumsy dress and his great fur cap especially suited his rough features admirably. As he saw me approach he spoke a few words laughingly to those around him. I went straight up, saluted him with a serious expression of countenance, and assumed at once the place of honour in the company, belonging of right to the Dervishes. I uttered the usual prayers, and after all had added the Amen with the ordinary stroking of the beard, the customary civilities were interchanged with the Mehter. The minister was desirous of showing his wit, and remarked that even Dervishes in Constantinople were well educated, and spoke Arabic (although I had only made use of the Stambouli dialect). He proceeded to say that the Hazret (his majesty)--and here every {128} one rose from his seat--desired to see me, and that 'he would be glad to hear that I had brought with me a few lines from the Sultan or his ambassador in Teheran.' Whereupon I observed that my journey had no secular object, that I wanted nothing from any one; but that for my personal security I had with me a Firman, bearing at the top the Tugra (seal of the Sultan). I then handed to him my printed pass. On receiving this sign of paramount sovereignty, he kissed it reverently, rubbed it on his forehead, rose to place it in the hands of the Khan, and, returning almost immediately, told me to step into the hall of audience.

I was preceded by ShÜkrullah, and was constrained to wait a few moments until the necessary preparations had been made; for although I was announced as a Dervish, my introducer had not neglected to draw attention to the fact that I was acquainted with all the Pashas of distinction in Constantinople, and that it was desirable to leave upon me as imposing an impression as possible. After the lapse of a few moments my arms were held with every demonstration of respect by two Yasaul. The curtain was rolled up, and I saw before me Seid Mehemmed Khan, Padishahi Kharezm, or, as he would be styled in ordinary prose, the Khan of Khiva, on a sort of elevation, or dais, with his left arm supported upon a round silk velvet pillow, and his right holding a short golden sceptre.

According to the ceremonial prescribed, I raised my hands, being imitated in the act by the Khan and the others present, recited a short Sura from the Koran; then two Allahumu Sella, and a usual prayer beginning with the words 'Allahumu Rabbena,' and concluding with a loud Amen and stroking of the beard. Whilst the Khan was still stroking his beard, each of {129} the rest exclaimed, 'Kabul bolgay!' (May thy prayer be heard). I approached the sovereign, who extended his hands to me, and after we had duly executed our Musafeha, [Footnote 32] I retired a few paces and the ceremonial was at an end. The Khan now began to question me respecting the object of my journey, and the impression made upon me by the desert, the Turkomans, and Khiva. I replied that I had suffered much, but that my sufferings were now richly rewarded by the sight of the Hazrets Djemal (beauty of his majesty). 'I thank Allah,' I said, 'that I have been allowed to partake this high happiness, and discern in this special favour of Kismet (fate) a good prognostic for my journey to come.' Although I laboured to make use of the Özbeg dialect instead of that of Stamboul, which was not understood here, the King was, nevertheless, obliged to have much translated for him. He asked me how long I proposed to stay, and if I was provided with the necessary journey expenses. I replied that I wished first to visit the Sunnite saints who repose in the soil of the Khanat, and that I should then prepare for my journey further on. With respect to my means, I said, 'We Dervishes do not trouble ourselves with such trifles. The holy Nefes (breath) which my Pir (chief of my order) had imparted to me for my journey can support me four or five days without any nourishment,' and that I had no other wish than that God would permit his majesty to live a hundred and twenty years!

[Footnote 32: Musafeha is the greeting prescribed by the Koran, accompanied by the reciprocal extension of the open hands.]{130}

My words seemed to have given satisfaction, for his royal highness was pleased to order that I should be presented with twenty ducats and a stout ass. I declined the ducats with the remark that for a Dervish it was a sin to keep money; thanked him, however, warmly for the second part of his most gracious favour, but begged permission to draw his attention to the holy commandment which prescribed a white ass for pilgrimages, and entreated him therefore to vouchsafe me such a one. I was on the point of withdrawing when the Khan desired that, at least during my short stay in the capital, I should be his guest, and consent to take for my daily board two Tenghe (about one franc and fifty centimes) from his Haznadar. I thanked him heartily, concluded by giving my blessing, and withdrew. I hurried home through the waving crowds in the forecourt and the bazaar, whilst all encountered me with the respectful 'Selam AleÏkum.' When I found myself again alone within the four walls of my cell I drew a long breath, not a little pleased to find that the Khan, who in appearance was so fearfully dissolute, and who presents in every feature of his countenance the real picture of an enervated, imbecile, and savage tyrant, had behaved to me in a manner so unexceptionable; and that, so long as my time permitted, I could now traverse the Khanat in all directions unmolested. During the whole evening I had floating before me the picture of the Khan with his deep-set eyes, with his chin thinly covered with hair, his white lips, and trembling voice. 'What a happy fatality,' I repeated to myself, 'that gloomy superstition often imposes limits to the might and blood-thirstiness of such tyrants!'

As I proposed making extensive excursions into the interior, I was desirous as far as possible to shorten my stay in the capital. What was most worth seeing {131} might quickly be despatched, had not repeated invitations of the Khan, of the officials, and of the most distinguished of the mercantile community, robbed me of so much time. After it was known that I shared the favour of royalty, everybody wanted to have me as guest, and with me all the other Hadjis. What a torture this to me, to have daily to accept six, seven, or eight invitations, and to comply with the usage by taking something in every house. My hair stands on end at the recollection how often I was forced to seat myself, between three and four o'clock in the morning, before sunrise, opposite a colossal dish of rice swimming in the fat of the sheep tail, which I was to assail as if my stomach was empty. How, upon such occasions, I again longed for the dry unleavened bread of the desert, and how willingly I would have exchanged this deadly luxury for wholesome poverty!

In Central Asia it is the practice, even on the occasion of an ordinary visit, to set before you the Desturkhan (a napkin of coarse linen and of a variety of colours, for the most part dirty). In this enough bread is generally placed for two persons, and the guest is to eat some pieces of this. 'To be able to eat no more,' is an expression regarded by the Central Asiatic as incredible, or, at least, as indicating low breeding. My pilgrim brethren always gave brilliant proofs of their bon ton. My only wonder is that they could support the heavy pilow, for upon one occasion I reckoned that each of them had devoured one pound of fat from the tail of the sheep, two pounds of rice, without taking any account of bread, carrots, turnips, and radishes; and all this washed down, without any exaggeration, by from fifteen to twenty large soup plates full of green tea. In such heroic feats I {132} was naturally a coward; and it was the astonishment of every one that I, so well versed in books, should have acquired only a half acquaintance with the requisites of polite breeding!

Another source of torment to me not less considerable was that of the beaux-esprits of the Ulemas of the city of Khiva. These gentlemen, who give the preference to Turkey and Constantinople beyond all other places, were desirous of receiving from me, the standard of Turkish Islamite learning, an explanation of many Mesele (religious questions). Oh! how warm those thick-headed Ozbegs made me, with their colossal turbans, when they opened a conversation concerning the prescriptions as to the mode of washing hands, feet, face, and occiput; and how a man should, in obedience to his holy religion, sit, walk, lie, and sleep, etc. The Sultan (a recognised successor of Mohammed) and his grandees are accounted in Khiva the practical examples of all these important laws. His Majesty the Emperor of Turkey is here designated as a Musselman, whose turban is at least 50 ells in length, whose beard extends below his breast, and his robe to his toes. A man might place his life in jeopardy who should assert the fact that the Sultan has head and beard shaved À la Fiesko, and clothes made for him at Paris by Dusetoye. I was often really sorry to be unable to give to these people, often persons very amiable, the satisfactory explanation they seemed to require; and how, indeed, could I have ventured upon such explanation, standing, as we do, in such direct contrast and opposition!

The TÖshebaz or convent that gave us shelter, from the great reservoir of water and mosque which it encloses, was looked upon in the light of a public place: {133} the court consequently swarmed always with visitors of both sexes. The Özbeg in his high round fur hat, great thick boots of leather, walks about merely in a long shirt, in summer a favourite undress. This I myself adopted afterwards, as I found it was not regarded as indecent, so long as the shirt retained its whiteness, even to appear with it in the bazaar. The women wear lofty globular turbans, consisting of from fifteen to twenty Russian kerchiefs. They are forced, striding along, in spite of all the overpowering heat, muffled in large gowns, and with their coarse boots, to drag to their houses heavy pitchers full of water. Ah, I see them now! Many a time one remains standing at my door, entreating for a little Khaki Shifa (health dust [Footnote 33]), or a Nefes (holy breath) for the real or feigned ill of which she complains. I have it not in my heart to refuse these poor creatures, many of whom bear a striking resemblance to the daughters of Germany. She cowers before my door: I touch, moving my lips at the same time as if in prayer, the suffering part of the body; and after having thrice breathed hard upon her, a deep sigh is uttered, and my part is done. Many in these cases persist that they perceive an instantaneous alleviation of their malady!

[Footnote 33: This the pilgrims bring back with them from a house in Medina, affirmed to have been the Prophet's. It is used by the believers of the true faith as a medicine for many different maladies.]

What in Europe idlers seek in coffee-houses they find in Khiva in the courts of the mosques. These have in most cases a reservoir of water, and are shaded by the finest palms and elm-trees. Although at the beginning of June the heat was here unusually oppressive, {134} I was nevertheless forced to keep my cell, although it was without windows, for immediately I issued forth and betook myself to the inviting shade, I was surrounded by a crowd, and plagued to death with the most stupid enquiries. One wanted religious instruction; another asked if the world offered elsewhere places as beautiful as Khiva; a third wished, once for all, to receive authentic information whether the Great Sultan really had his each day's dinner and supper forwarded to him from Mecca, and whether they passed to his palace from the Kaaba in one minute. Ah! if the good Ozbegs only knew how much Chateau Lafitte and Margot garnished the sovereign's table in the reign of Abdul Medjid!

Amongst the acquaintance made by me here, under the elm trees, an interesting one resulted from my meeting with Hadji Ismael, represented to me as a Stambouli; and, indeed, so like one in speech, demeanour, and dress, that I was obliged to accept and tenderly embrace him as my countryman! Hadji Ismael had, it seems, passed twenty-five years in the Turkish capital, was intimate in many good houses, and asserted that he had seen me in such and such a house, and at such and such a time. He even insisted that it was no effort for him to remember my father, who was a Mollah, he said, in Topkhane. [Footnote 34] Far from charging him with impudent mendacity, I assured him, on the contrary, that he had himself left a good name behind him in Stamboul, and that every one awaited his return with impatience. According to his account, Hadji Ismael had carried on, on the shore of the Bosphorus, the business of tutor, proprietor of baths, leather-cutter, caligraphist, chemist, and, {135} consequently, also of conjuror. In his native city, they had a high opinion of him, particularly with reference to his last-named capacity; he had in his house several little apparatuses for distillation, and as he was in the habit of pressing out the oil from leaves, fruits, and other similar substances, it is easy to conceive that his countrymen applied to him for a variety of elixirs. The Maadjun (decoctions) used in case of 'impuissance,' and favourite remedies in Turkey and Persia, are here in the highest consideration. Hadji Ismael had long placed his art at the disposal of the Khan, but his Majesty had neglected the requisite diet, for the simple reason that he was too weak to resist the darts of the boy god. Debility and gout naturally ensued. The Khan grew angry with the court physician, gave him his dismissal, and named in his place a matron renowned for her marvellous success with her patients.

[Footnote 34: One of the quarters of Constantinople. ]

The good woman had the happy idea to prescribe to the sick Khan five hundred doses of that medicine said to have worked such beneficial effect upon the renowned poet-monarch of ancient history. The making up of such a prescription would not be found so easy in Europe, but the provisions of the Khivan Constitution afforded facilities, and the poor patient, after having taken from fifty to sixty of these pills, began to observe that they produced a directly contrary effect. The evil counsel cost the counsellor her head. This had occurred not long before our arrival. The last medical prescription had been the buffalo milk already mentioned. During my stay in Khiva, the Khan wanted to reinstate Hadji Ismael in his functions of conjuror, doctor, and powder-maker; the latter, however, declined to resume them, an audacity {136} which he would have certainly paid for with his life, had the superstitious monarch been courageous enough to go near his wonder-working subject.

In Khiva, in the meantime, my Hadji business throve, both with me and my colleagues. In this place alone I collected fifteen ducats. The Khivan Özbeg, although but rough-hewn, is the finest character of Central Asia, and I may style my sojourn amongst his race here as most agreeable, were it not that the rivalry between the Mehter and ShÜkrullah made me incur some danger, the former being always disposed, from hostility to my introducer, to do me harm; and as he could no longer question the genuineness of my Turkish character, he began to insinuate to the Khan that I was only a sham Dervish, probably sent upon some secret mission by the Sultan to Bokhara.

[Author required to give Specimen of Turkish Penmanship.]

Informed of the progress of this intrigue, I was not at all astonished, soon after my first audience with the Khan, to receive a second invitation. The weather was intensely hot. I did not like to be disturbed in my hour of repose, but what I liked least of all was to be obliged to cross the square of the castle, whither the prisoners taken in the campaign against the Tchaudors had been sent, and where they were to be executed. The Khan, who was numerously attended, told me that he had heard I was also versed in worldly sciences, and possessed a beautiful florid Insha (style); he added that I must write him a few lines in Stambouli fashion, which he would like much to see. Knowing that this had been suggested by the Mehter, who enjoyed himself the reputation of being a caligraphist, and had elicited the fact of my accomplishment from the Hadjis, I took the proffered writing materials and wrote the following lines:--{137}

Literally translated.

Most Majestic, Mighty, Dread King and Sovereign!
Immersed in thy royal favour, the poorest and humblest of thy servants keeping before his eyes (the Arabian proverb) [Footnote 35] that 'all beautiful penmen are fools,' has until this day very little devoted himself to the study of caligraphy, and only because he calls to mind (a Persian proverb), that 'every failing which pleases the king is a virtue,' does he venture to hand to him most submissively these lines.

[Footnote 35: Doctores male pingunt.]

The extravagant sublimity of the titles, which are, however, still in use in Constantinople, delighted the Khan. The Mehter was too stupid to understand my sarcasm. I was ordered to take a seat, and after having been offered tea and bread, the Khan invited me to converse with him. The subject to-day was exclusively political. To remain true to my Dervish character, I forced them to press every word out of me. The Mehter watched each expression, wishing to see the confirmation of his suspicions. All his trouble was fruitless. The Khan, after graciously dismissing me, ordered me to take the money for my daily support from the treasurer.

[Horrible Execution of Prisoners]

On my saying that I did not know where he dwelt, they then gave me a Yasaul for escort, who had also other commissions to execute; and terrible indeed is the recollection of the scenes to which I was witness in his presence. In the last court I found about three hundred Tchaudors, prisoners of war, covered with rags; they were so tormented by the dread of their approaching fate, and by the hunger which they had endured several days, that they looked as if they {138} had just risen from their graves. They were separated into two divisions, namely, such as had not yet reached their fortieth year, and were to be sold as slaves, or to be made use of as presents, and such as from their rank or age were regarded as Aksakals (grey beards) or leaders, and who were to suffer the punishment imposed by the Khan. The former, chained together by their iron collars in numbers of ten to fifteen, were led away; the latter submissively awaited the punishment awarded. They looked like lambs in the hands of their executioners. Whilst several were led to the gallows or the block, I saw how, at a sign from the executioner, eight aged men placed themselves down on their backs upon the earth. They were then bound hand and foot, and the executioner gouged out their eyes in turn, kneeling to do so on the breast of each poor wretch; and after every operation he wiped his knife, dripping with blood, upon the white beard of the hoary unfortunate.

Ah! cruel spectacle! As each fearful act was completed, the victim liberated from his bonds, groping around with his hands, sought to gain his feet! Some fell against each other, head against head; others sank powerless to the earth again, uttering low groans, the memory of which will make me shudder as long as I live.

However dreadful these details may seem to the reader, they must still be told that this cruelty was only a retaliation for a no less barbarous act committed by the Tchaudors last winter upon an Özbeg karavan. It was a rich one, composed of two thousand camels, which, on its way from Orenburg to Khiva, was surprised and entirely plundered. The Turkomans, {139} greedy of booty, although they had taken possession of stores of Russian merchandise, despoiled the travellers (for the most part Khivan Ozbegs) of their victuals and clothes, so that they died in the middle of the desert, some of hunger and others of cold; only eight out of sixty contrived to save their lives.

[Peculiar Execution of Women]

A treatment of prisoners such as I have described is indeed horrible; but it is not to be regarded as an exceptional case. In Khiva, as well as in the whole of Central Asia, wanton cruelty is unknown; the whole proceeding is regarded as perfectly natural, and usage, law, and religion all accord in sanctioning it. The present Khan of Khiva wanted to signalise himself as a protector of religion, and believed he should succeed by punishing with the greatest severity all offences against it. To have cast a look upon a thickly-veiled lady, sufficed for the offender to be executed by the Redjm according as religion directs. The man is hung, and the woman is buried up to the breast in the earth near the gallows, and there stoned to death. As in Khiva there are no stones, they use Kesek (hard balls of earth). At the third discharge, the poor victim is completely covered with dust, and the body, dripping with blood, is horribly disfigured, and the death which ensues alone puts an end to her torture.

The Khan has affixed the punishment of death, not only to adultery, but to other offences against religion, so that in the first years of his reign, the Ulemas were even obliged to cool his religious zeal; still no day passes, but some one is led away from an audience with the Khan, hearing first the fatal words pronounced, which are his doom, 'Alib barin' (away with him).{140}

[Robes of Honour estimated by Human Heads]

I had almost forgotten to mention that the Yasaul led me to the treasurer to receive the sum for my daily board. My claim was soon settled; but this personage was engaged in so singular an occupation that I must not omit to particularise it. He was assorting the Khilat (robes of honour) which were to be sent to the camp, to reward those who had distinguished themselves. They consisted of about four kinds of silken coats with staring colours, and large flowers worked in them in gold. I heard them styled four-headed, twelve-headed, twenty-headed, and forty-headed coats. As I could see upon them no heads at all in painting or embroidery, I demanded the reason of the appellation, and I was told that the most simple coats were a reward for having cut off four heads of enemies, and the most beautiful a recompense for forty heads, and that they were now being forwarded to the camp. Some one proceeded to tell me 'that if this was not an usage in Roum, I ought to go next morning to the principal square, where I should be a witness of this distribution.' Accordingly, the next morning I did really see about a hundred horsemen arrive from the camp covered with dust. Each of them brought at least one prisoner with him, and amongst the number, children and women, also bound either to the tail of the horse or to the pommel of the saddle; besides all which, he had buckled behind him a large sack containing the heads of his enemies, the evidence of his heroic exploits. On coming up he handed over the prisoners as presents to the Khan, or some other great personage, then loosened his sack, seized it by the two lower corners, as if he were about to empty potatoes, and there rolled the bearded or beardless heads before the accountant, who kicked them together with his {141} feet until a large heap was composed, consisting of several hundreds. Each hero had a receipt given to him for the number of heads delivered, and a few days later came the day of payment.

Receiving payment for Human Heads--Khiva.

In spite of these barbarous usages, in spite of these startling scenes, it was in Khiva and its dependent provinces that I passed, in my incognito as a Dervish, the most agreeable days of my whole journey. If the Hadjis were met by the inhabitants in a friendly manner, to me they were exceedingly kind. I had only to appear in public when passers by, without any begging on my part, absolutely pelted me with many articles of attire and other presents. I took care never to accept considerable sums. I shared these articles of attire amongst my less fortunate brethren, always yielding to them what was best and handsomest, and reserving for myself, as became a Dervish, what was poorest and least pretending. Notwithstanding this, a great change had taken place in my position, and, to avow it openly, I saw with joy that I was now well furnished with a strong ass, with money, clothing, and provisions, and that I was perfectly equipped for my journey.

[Kungrat]

What happened to me in my excursions, which extended as far as Kungrat, would afford ample matter to swell my book with two additional chapters.

In four days and a half going down the Oxus [Footnote 36] I reached Kungrat, and the return journey by land took us twice the time. The two banks, with the exception of that part of the left one where, opposite to Kanli, rises the mountain Oveis Karayne, is flat, and on an average well cultivated and peopled. Between Kanli {142} and Kungrat there is a desert, lasting three days' journey; the opposite bank, on the contrary, particularly where the Karakalpak dwell, is covered by primaeval forests. On my return to Khiva I found my friends tired of waiting; they urged me to quit Khiva the very next day, as the heat, which was increasing in intensity, inspired just apprehensions for our journey to Bokhara. I went to take my leave of ShÜkrullah Bay, to whom during my stay in Khiva I had been under so much obligation. I was really deeply moved to see how the excellent old man tried to dissuade me from my purpose, sketching to me the most horrible picture of Bokhara Sherif (noble Bokhara). He pictured to me the policy of the Emir as suspicious and treacherous--a policy not only hostile to Englishmen but to all foreigners,--and then he told me as a great secret, that a few years before even an Osmanli, sent by the late Reshid Pasha to Bokhara as a military instructor, had been treacherously murdered by order of the Emir, when he was desirous, after a stay of two years, to return to Stamboul.

[Footnote 36: The upward navigation of the Oxus from Kungrat to Khiva takes 18 days.]

This warm dissuasion of ShÜkrullah Bay, who at first had the most confident belief in my Dervish character, surprised me extremely. I began to think, 'this man, if he is not sure of my identity, still having seen more of me, has penetrated my incognito, and now perhaps has some widely different idea and suspicion.' The excellent old man had in his younger days been sent in 1839 to Herat to Major Todd, and had also been several times to St. Petersburg. He had often, as he told me, frequented in Constantinople the society of the Frenghi, a source of great pleasure to him. What if, entertaining some idea of our real way of thinking--of our efforts in a scientific direction-- {143} he had from some peculiar feeling of benevolence taken me under his protection? When I bade him farewell I saw a tear in his eye--a tear, who knows by what feeling dictated?

[Author's last Benediction of the Khan.]

To the Khan also I gave a final blessing. He enjoined me to return by Khiva, for he wanted to send an envoy with me to Constantinople, to receive at the hands of the new Sultan the usual investiture of his Khanat. My reply was 'Kismet,' which means that it was a sin to think of the future. We shall see what fate had in store. Bidding farewell to all my friends and acquaintances, I left Khiva, after having sojourned there nearly a month.

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