Part 15

On the 23rd of May the rays of the sun beat down upon our heads with a scorching heat. The sand to the depth of a foot became so hot, that even the most hardened Asiatic who had never worn either shoe or boot on his feet, was compelled to fasten around them a piece of leather, sandal fashion. It was only ten years later, when a Russian army, led by Colonel Markusoff had crossed this part of the desert, that I learnt that the heat in the month of May reached the height of fifty-four degrees Réaumur (about 152 degrees Fahrenheit) in the sun! No wonder that the effect of the refreshing beverage of yesterday was soon gone, and that I began to be tantalized anew by thirst. At noon we were informed by the kervanbashi that we were not far from Kahriman Ata, a place of resort for pilgrimages. In duty bound we had to dismount and walk for a quarter of an hour until we reached the saint's grave, where we performed our devotions. My distress may be easily imagined at being compelled, worn out with the heat and half dead with thirst, to join the band of pilgrims. The tombs rose on an eminence; they crowded around it and yelled out with dry throats, _telkins_ and citations from the Koran. Oh cruel saint, I thought within myself, couldst thou not have managed to get thyself buried in some other place, in order to save me the tortures of this pilgrimage! Choking and out of breath I sank down on the grave, which was about thirty feet long, and covered with rams' horns, the ram's horn being looked upon in Central Asia as a symbol of supremacy. The kervanbashi told us that the saint resting in his grave had been a giant, as tall as the grave was long, and that ever so long ago he had defended the wells hereabouts against evil spirits who had threatened to block them up with stones. The innumerable smaller mounds, surrounding the saint's grave, marked the places where poor travellers, who had lost their lives in different places of the desert either by the hands of robbers or by elemental visitations, were sleeping their eternal sleep. Hearing of the wells placed under the patronage of the saint, my heart was gladdened with a new hope, for I thought we should find drinkable water in the neighbourhood. I hastened to be amongst the first to arrive at the designated spot. I caught sight of a brownish puddle-like spring, and helped myself to its water by taking some into the hollow of my hand. It was as cold as ice, but when I brought it near my lips I had to leave it untasted, it was so brackish, bitter, and ill-smelling. My depression became extreme; for the first time I began to be seriously alarmed about my future.

Luckily for us a heavy rain storm came up during the night, the rain descending in large drops, and towards morning we came to the extremest edge of the sand. It took us three days to pass through it. We were sure of finding on to-day's road in the loamy ground an abundance of rain-water. The kervanbashi, judging by the numerous footprints of gazelles and wild asses, anticipated with certainty the accomplishment of our hope, but, volunteering no opinion of his own, only pressed forward, and very soon discovered, with his lynx eyes, at a great distance, a pool of rain-water. Su! Su! (water! water!) was on everybody's lips when the kervanbashi had communicated his discovery. We arrived there towards noon, and met on our way, besides the large pool we had seen at a distance, numerous pits filled with the sweetest rain-water. I was the first to run up to them, not to drink, but to fill my goatskin and other vessels with the precious fluid before it became muddy and murky with being stirred up. A quarter of an hour later everybody sat at his breakfast with a feeling of infinite delight.

From this station to Khiva we could without interruption fill our skins with sweet water, and our further progress became, comparatively speaking, contrasted with our former experiences, a pleasure trip. In the evening we reached a place where everything pointed to the mastery of a genuine spring, and camped amidst small lakes set in frames of verdant meadows. My thoughts involuntarily reverted to my sorrowful plight of yesterday, and it was with some difficulty I could persuade myself that the landscape before me was not an idle dream. To add to our satisfaction, the kervanbashi announced to the caravan that the danger from attacks was over, and that we should be permitted to build our fires after to-night. Our Turkoman fellow-travellers attributed the abundance of water to the fact that we, the hadjis, had been with them. We refilled our canteens and gaily proceeded on our journey.

XXI.

IN KHIVA.

Towards evening we arrived at the ravine beyond which spread the so-called plain of _Kaflankir_ (Tigerland). The ascent to this table-land, which is about three hundred feet high, was excessively fatiguing to men and animals alike. The Turkomans allege that Kaflankir had been anciently an island formed by two arms of the Oxus, which were flowing all around it. It is undeniable that this tract of land differs greatly from the surrounding wilderness in its structure, the luxuriance of its vegetation, and the great number of animals it harbours. We had met, it is true, thus far with solitary gazelles and wild asses on our march, but here we saw them browsing in flocks by hundreds. On one occasion we saw an immense cloud of dust approaching from the north, coming nearer and nearer. The kervanbashi and the Turkomans immediately seized their arms, and their impatience increased the nearer the cloud drew. We finally succeeded in discovering that it was caused, apparently, by a troop of horsemen advancing in full gallop, in a regular line. The Turkomans dropped their arms. Fifty paces from us we perceived a herd of animals wildly running and almost concealed by the dust; and one minute later we heard a sound reminding one of the sudden halt of a troop of a thousand horsemen in line. We saw before us innumerable wild asses, stopping suddenly in serried ranks. These strong and lively animals stood staring at us for a second, and then started away like the whirlwind in a western direction.

On the 28th of May we came to _Shor Gol_ (salt lake) in the plateau of Kaflankir. We took a rest of six hours in order to go through the ablutions commanded by Islam, which for some time we had been compelled to neglect. On this occasion my fellow-travellers opened their bundles, and every one of them found a spare shirt in it; I was the only one who had none. Hadji Bilal offered me the loan of one, but I declined it with thanks, well knowing that in my apparent poverty lay my greatest security. My face was covered by a layer of dust an inch thick. I had numerous occasions, in the desert, to wash it off, but I preferred keeping it on as a protection against the heat of the sun. Truth to tell, not only myself, but all the others were dreadfully disfigured by the _teyemmun_, or washing with the sand, the substitute for the ablutions with water, ordered by the Prophet to travellers in the desert. After my friends had been washing and dressing, I saw only what great lords they looked like in comparison to me. Several of them offered to lend me parts of their wardrobe, but I thanked them cordially, and in refusing their kind offers, I announced to them that I should wait until the Khan of Khiva supplied me with a garment.

We had been toiling on for four days in the high plateau of Kaflankir, when one morning my eyes were gladdened by the sight of numerous tents on our right and left. The occupants of these tents came flocking out to meet us, receiving us with the friendly greeting of "Aman gheldinghiz!" (Happily come!) Ilias having many friends amongst the people who were encamped here, he proceeded at once to procure from them hot bread and other Kurban (they were just then celebrating this, one of the most important holidays of Islam) gifts. He came back very soon from his errand, loaded down with meat, bread, and _kimiss_ (a sharp and acid beverage brewed of mare's milk), all of which he distributed amongst us. Before long Nomads living at a greater distance were arriving to shake hands with us, and thus perform an act pleasing to God. For our share in this pious act we were remembered by gifts of great quantities of camel's, horse's and sheep's flesh.

As we were preparing our tea on the evening of the 30th of May, we were startled by the wild scampering of the camels which we had turned loose. Before we had time to investigate the cause of their fright, five horsemen appeared all of a sudden keeping straight towards us at the top of their horses' speed. We, too, immediately ran to our arms, and in a second we stood prepared to meet them. But the horsemen slackened their pace and the Turkomans soon discovered that they had been mistaken in supposing them to be hostile, for they only wanted to go with us as members of our caravan.

On the following morning we came to an Uzbeg village belonging to _Akyap_ (the white canal). At this place we had entirely left behind us the wilderness lying between Gomushtepe and Khiva. Here I saw Uzbegs for the first time, and I found them very kind and friendly people. As usual we made, with our visits, the round of all the houses, and earned with our fatihas a plentiful harvest. We might still have reached Ilias's dwelling-place on the same day, but he had his dose of vanity and did not wish us to arrive there unexpectedly. We therefore passed the night, within two hours' march of his home, at the house of a rich uncle of his, who entertained us most sumptuously. In the interval he sent word of our arrival to his wife, and next morning, on the 1st of June, we entered the village of Akyap. The numerous kinsmen and friends of Ilias came out to meet us, receiving us most cordially. To me he offered a handsome tent, for my quarters, but I preferred his garden, for my soul had long been yearning for the shade of trees. After a brief rest we resumed our march towards the capital, which we reached in safety on the following day. The capital, seen at a distance, surrounded by gardens and surmounted by its many towers and cupolas, makes a pleasing impression upon the traveller. In entering through the main gate of the city I could not shake off a certain fear of being found out or suspected by the Khan of Khiva, whose cruelty was condemned by the Tartars themselves, and at whose hands I had reason to expect a much sterner treatment than even from the Turkomans. I had heard that the Khan makes a slave of every stranger suspected by him, and that only recently this had been the sad fate of a Hindoo, alleged to be of princely origin. But by this time I was accustomed to brave almost any danger without losing my presence of mind. I therefore kept perfectly cool, and only busied myself devising schemes by means of which I might outwit the superstitious tyrant. I had collected, on the way, reliable and full information about every prominent man in Khiva who had visited Constantinople. The name of a certain Shukrullah Bey, who had there passed ten years in the capacity of an ambassador to the Sublime Porte, was most frequently mentioned, in this connection. I had a sort of hazy recollection of having met this man at the house of the Turkish Secretary of State. This Shukrullah Bey, I reflected, knows Stambul well; he must be familiar with the language and manners current with its better classes. Now I should pretend to a former acquaintanceship with him, and force it upon him whether he wants it or no; and as I thought myself fully capable of acting the character of a man from Stambul to such a perfection as to impose upon a native of that place, I felt sure that I should not to be suspected by the late ambassador of the Khan of Khiva, who would be thus obliged in a manner to countenance me.

Many people were already waiting for us at the gate, offering us bread and dried fruit. For years there had not arrived such a numerous party of hadjis; and people came crowding around, and gaping at us from every street in the city. We were greeted on all sides by the words, "Aman essen gheldinghiz!" (Happily arrived!) "Ha shahbazim! Ha arslanim!" (My falcon! My lion!) As soon as we arrived at the bazaar, Hadji Bilal began with a _telkin_ (a hymn). My voice being the loudest of all, I could not help being moved upon people kissing my hands, feet, and even the loosely hanging rags of my garment, as if I had been some first-class saint or had just descended from heaven. We put up, according to the custom of the country, at the caravansary, used at the same time for a Custom House, and I set out, before long, in search of Shukrullah Bey. I had been told that he was now without any employment or office, and was living in a cell at the Medresse of Mehemmed Emin, the finest building in Khiva. I introduced myself to him through one of his attendants as an Effendi come from Stambul, adding that I had known him there and wished to pay him my respects in passing through Khiva. The old gentleman was quite astonished at so strange an occurrence and came out himself to receive me, but was quite startled upon seeing before him a tattered beggar in rags. He nevertheless took me into his room, and no sooner had I pronounced a few words with the genuine Stambul accent, than he began to inquire, with increasing interest, after his friends at the Turkish capital, the political configurations, the new Sultan, and so forth. When, in the course of conversation, we became better acquainted, Shukrullah Bey thus apostrophized me: "For the love of God, what has induced thee, Effendi, to come from Stambul, that earthly paradise, to these fearful countries?" I then told him that I belonged to an order of dervishes, that my _pir_ (spiritual chief) had sent me on this journey, and that a _murid_ (a novice) is bound to obey the commands of the _pir_, even at the risk of his life. My new acquaintance was highly pleased with my explanations, and only wished to know the name of the dervish order to which I belonged, and when I told him that of the _Nakishbend_, he became aware that Bokhara was the object of my pilgrimage. He was desirous of immediately arranging quarters at the Medresse for me, but I declined, excusing myself by mentioning my fellow-travellers whom I had left behind, and went away promising to renew my visit very soon.

An officer from the Court came to me on the following day, bringing with him presents, destined for me, from the Khan, and orders from the latter to make my appearance at the _ark_ (palace) that very evening, in order to bestow on him, the Khan, my fatiha, it being the Hazret's (his majesty's) most cherished wish to receive the blessing of a dervish coming from the Holy Land. I told him I should obey. I called upon Shukrullah Bey in the afternoon, as he wished to be present at the audience, and was conducted by him to the palace of the Khan. On our way there he gave me directions how to comport myself, and described to me the ceremonial I was to observe on being presented to the Khan. He informed me, at the same time, that not being on good terms with the _mehter_ (minister), who looked on him as his rival, his, Shukrullah Bey's, recommendation might perhaps injure me rather than be of benefit to me. But following the prevailing custom, I nevertheless had myself first introduced to the mehter. His ante-chamber, it being audience day, was cramful of people who, on our entrance, respectfully made way for us, standing aside. Some women present were pointing at me, saying: "This is the dervish from Constantinople, who will bestow benediction on our Khan. May the Lord hearken to his words!"

I found the mehter in a porch, surrounded by his men, who smiled at every word uttered by him. His dark complexion and long beard reaching to his chest showed him to be a Persian. When he saw me approaching him he said something to his attendants. I marched up boldly to him, saluted him with becoming gravity, and immediately sat down in the principal place belonging by rights to a dervish. After saying the customary prayer, followed by every one's stroking his beard, and responding with a loud "Amen," I exchanged the usual formal courtesies with the mehter. Then he told me that the Hazret--at which word everybody rose from his seat--wished to see me, but that he would be very glad if I could produce a couple of lines from the Embassy at Teheran or the Sultan. I replied that my journey had no worldly aims, that I required nothing of anybody, but that for the safety of my person I had brought with me a firman provided with the _tugra_ (the Sultan's seal). In saying this I handed the mehter my passport, which he kissed with great reverence, rubbing the seal against his forehead: then he rose and said he would give the document to the Khan. Shortly afterwards he returned, announcing to me that the Khan was ready to receive me. Shukrullah Bey entered first, and I had to wait until the necessary preparations were made. Although I was introduced as a dervish, the Khan had been informed by Shukrullah Bey that I knew every distinguished pasha in Constantinople. After a while I was taken by the arm by two officers, the curtain was drawn aside, and I saw before me _Seid Mehemmed Khan Padishahi Kharezm_, the Khan of Khiva, seated on a terrace-like platform, a round velvet cushion supporting one arm, and holding a short gold sceptre in his other hand. Strictly adhering to the ceremonial prescribed for me, I lifted my hand, all present and the Khan himself following my example, recited a brief _sura_, a short passage from the Koran, two _alahumu sellahs_ (God be praised) and a short prayer. As the Khan was taking hold of his beard in order to respond with "Amen" at the termination of the prayer every one called out, "Kabul bolgai!" (May thy prayer be heard!). Thereupon I drew near the prince, who held out his hand, and after having gone through the _mussafeha_ (the salutation prescribed by the Koran--the two persons in giving a greeting extend an outstretched hand to each other), I retreated a few steps, and there was an end to the ceremony. The Khan now commenced to make inquiries about the object of my journey, and the impression the Turkomans, the great desert, and Khiva had made upon me. I replied that I had undergone a great many trials and sufferings, but that the sight of the _Hazret's djemal mubarek_ (his Majesty's blessed beauty) compensated me abundantly for all my sufferings. "I thank Allah," I continued, "for allowing me to have this extraordinary good fortune, and I believe that I must look upon this signal favour of _Kismet_ (fate) as a good omen for the safe progress of my journey." I was asked by the Khan if I intended to remain a long time in Khiva, and whether I was provided with the necessary wherewithal for my journey. I answered to him that before continuing my journey I intended visiting the graves of all the saints reposing in the blessed soil of the Khanate, and that as to being provided with the needful travelling expenses, we dervishes did not trouble ourselves about such worldly trifles; the _nefes_ (holy spirit) which was given to me by my _pir_ (chief of the dervish order) on my journey would sustain life in me for four or five days without taking any food. Therefore I had no other wish but that God might prolong his Majesty's life to one hundred and twenty years.

My words seemed to have pleased his Royal Majesty, for he ordered that I should be given twenty gold pieces and a strong ass. I did not accept the money, under the pretext that it was a sin for a dervish to be possessed of money, but accepted the animal, adding, however, the request to select, if possible, a white one, for it was one of that colour which the sacred law prescribed for pilgrimages. I was about to withdraw, when I was asked by the Khan to be at least his guest during the short time I intended to pass at the capital, and to accept during this time from his treasury, daily, two _tenghes_ (a sixpence) for my board. This offer, too, was declined with thanks, and I retired after having given my final benediction. Upon returning, I was greeted most respectfully with _selam aleikums_ (Peace be unto you!) by the people who were thronging the courtyard of the palace and the bazaar. I did not breathe freely until I found myself in safety within the four walls of my cell.

Every feature in the Khan's face betrayed the debauched, worn-out, dull-minded, inhuman tyrant; his eyes were deeply sunken, his lips of a pallid white, and his voice was shaky. I was profoundly thankful for his exceptional kindness to me, and was pleased to think that I now could employ the time I had in wandering through the Khanate to my heart's content without any interference.

There was not much to be seen at the capital itself, and what little there was worthy of note might have been easily looked at in a couple of days. But my time was entirely taken up by invitations from the Khan, the government officials and prominent merchants. Since it had become generally known that I was in the good graces of the king, everybody wished me and my dervish companions to be his guests. It was a real torture for me, to have to accept six and even eight invitations a day. I recall with a shudder, to this day, the number of times I had to sit down, early in the morning, between three and four o'clock, to a plate of rice swimming in a gravy of mutton fat. The _Toshebaz_ (the name of the cloister where I was quartered) comprised a mosque and a large water-tank, and was therefore looked upon as a public building, and continually swarming with visitors. This offered me a very good opportunity of observing the dress, the mode of life and all the doings of the Uzbegs, and to become personally acquainted with several of them. The men wear tall pyramid-shaped fur caps on their head, and enormously large boots of Russian leather of shapeless bulk on their feet, besides which their costume consists in summer of only a long shirt. The women wear turbans of immense size, consisting of from fifteen to twenty Russian pocket handkerchiefs rolled one into the other, and are compelled, poor creatures, to drag jars of water during the greatest heat, having on their feet tremendously large boots, and muffled up in their manifold dresses. Often women were stopping at my door asking for a little _khakishifa_ (health-powder) which the pilgrims bring with them from _Medina_, from the house of the Prophet, and which is used as a medicine against all sorts of ailings; or they would beg for a _nefes_ (holy breath) and give a detailed account of their bodily sufferings. I had, of course, to comply with all requests, and touching the sore place I blew or breathed on it three times. Thereupon the patient heaved a deep sigh, and many of them insisted that they immediately felt relieved from pain. Both I and my hadji friends had reason to be gratified with the brilliant success of our dealing in the holy breath, for I myself earned fifteen gold pieces for the heavenly article.