the banks of the River Irtish, where they were still in their winter-encampment. As soon as they had reached headquarters, the Tekrins consulted what they should do with me. I was present at the deliberation, and I understood fairly well what they said, for in a month I had learnt a little of their language, which is not difficult for an Eighur to pick up, because their way of speaking and many of their words are like the Turkish.

Whilst they were deliberating, one of their old men got up and said,

"Keuktche Tengri Sutu❜ has requested that a young man acquainted with the Turkish language, and able to write by signs, may be brought to him: this young man must be sent to Keuktche."

Every one agreed with the old man, and that very evening I started again with five men, who were to take me to Keuktche. We spent about a month and a half in terrible mountains, woods, and deserts, for my guides had laden several horses with provisions, and avoided all inhabited spots, where they might come across hostile tribes. At last, towards the end of winter, we arrived at the foot of a mountain, which was entirely covered with rocks and black pines. From this mountain issued a river, which they told me was called Onone. The Tekrins halted in front of the mountain, and prostrated themselves to the earth.

Then

Keuktche, from keuke, blue, heaven, signifies celestial. Tengri Sutu, which Turkish historians have changed into Tengri-Ning Butu and But-Tengri, means "emanation of God." This Keuktche and his father both played a considerable part in the formation of the Mongol nation.

i

they tethered their horses, and began to ascend the slopes in silence, whilst at the same time they gave evidence of the most profound respect. Half-way from the summit appeared the entrance of a cave, amidst a wilderness of rocks. They prostrated themselves nine times before the entrance, and one of them said to me in a low voice,—

"This is the dwelling-place of the Great Saint. Who knows where he is? Perhaps, as is his wont, he has mounted to heaven on the grey horse that Tengri sends him, when he wishes to converse with him. Perhaps, however, he is hurrying barefoot over the snow and jagged rocks!"

floated over his

As the Tekrin uttered these words, a man came out of the cavern, and appeared suddenly before us. He was a young man of imposing mien; his long hair shoulders, and his look was weird and wild. Although the weather was so cold, his feet, legs, and arms were bare, and he only wore a scanty garment of coarse horse-hair. At the sight of him the Tekrins began to tremble in every limb, and renewed their prostrations. As for me, I was seized with terrible fear, after all that had been told me about Keuktche; but having placed my trust in God, I mentally invoked His holy name, and that of His Prophet, and uttered the Tekbir' in a low voice, which restored my courage so far that I was able to look Keuktche in the face. I then perceived that his aspect grew kindlier, and he regarded me with a sympathetic and almost affectionate air.

3 Tengri signifies "God" in Turkish and Mongolian.
The repetition of Allahou Ekber God is the greatest.

"Who is that boy," asked he of the Tekrins, "and why have you brought him here to me?"

"Great Saint," replied the Tekrins, "you asked for a Turkish lad who can write words by signs, so we have brought you one."

Keuktche made a sign to me to approach, and placing his hand on my head, he examined me with a smile on his face.

"What is your name?" he asked, "and who are your seven ancestors?"

My name is Djani," I answered, "and my father's name is Euktulmich. My nation is the Eighur, and my clan that of Baïan-Aoul."

"And what is your religion?" he inquired.

"God be praised," said I, "I am a Mussulman."

"God is everywhere,” replied Keuktche, in a serious tone. "He is in our heart, as well as in the grass of the plains; He is in the snow which falls from the sky, and the world is an emanation from Him. It is God, Djani, who has brought you hither. I will be your father and mother; you shall be my son and servant."

I bowed in silence before the Great Saint. He made a sign to the Tekrins to take their departure, when one of them, looking at him with an embarrassed air, said,—

"And have you no word for us? You have spoken to the stranger boy, and you say nothing to us, who are your own people."

The Great Saint raised his hands over the Tekrins, who knelt around him, and pronounced the following words,—