diff options
Diffstat (limited to 'old/53597-0.txt')
| -rw-r--r-- | old/53597-0.txt | 10011 |
1 files changed, 0 insertions, 10011 deletions
diff --git a/old/53597-0.txt b/old/53597-0.txt deleted file mode 100644 index 0743352..0000000 --- a/old/53597-0.txt +++ /dev/null @@ -1,10011 +0,0 @@ -The Project Gutenberg EBook of Narrative of Travels in Europe, Asia, and -Africa, in the Seventeenth Century, Vol. , by Evliya Çelebi - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - -Title: Narrative of Travels in Europe, Asia, and Africa, in the Seventeenth Century, Vol. I - -Author: Evliya Çelebi - -Translator: Joseph Hammer-Purgstall - -Release Date: November 25, 2016 [EBook #53597] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK NARRATIVE OF TRAVELS *** - - - - -Produced by Turgut Dincer, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - - - - - NARRATIVE OF TRAVELS - - IN - - EUROPE, ASIA, AND AFRICA, - - IN - - THE SEVENTEENTH CENTURY, - - BY - - EVLIYÁ EFENDÍ. - - TRANSLATED FROM THE TURKISH - - BY - - THE RITTER JOSEPH VON HAMMER, - F.M R.A.S, &c. &c. &c. - - [Illustration: Colophon] - - LONDON: - PRINTED FOR THE ORIENTAL TRANSLATION FUND - OF GREAT BRITAIN AND IRELAND; - - SOLD BY - PARBURY, ALLEN, & Co., LEADENHALL STREET. - - M.DCCC.XXXIV. - - - - - LONDON: - Printed by J. L. COX and SON, 75, Great Queen Street, - Lincoln’s-Inn Fields. - - - - -ADVERTISEMENT. - - -The narrative of an Asiatic traveller, enthusiastically fond of seeing -foreign countries, and unwearied in his investigation of their history, -condition, and institutions, is in itself so great a singularity, and -so deserving of attention, that no apology seems requisite for thus -presenting Evliyá Efendí in an English dress: and the name of the -Ritter von Hammer, by whom this work was abridged and translated, is -a sufficient voucher for its intrinsic merit and the accuracy of the -version. - -It is requisite to inform the reader, that throughout the work the -Asiatic words and proper names are spelt according to the system of -orthography adopted by Sir William Jones and Sir Charles Wilkins, which -gives to the consonants the sound they have in our own, but to the -vowels that which they have in the Italian and German languages; and -by assigning to each Arabic character its appropriate Roman letter, -enables the Oriental student to transfer the word at once from one mode -of writing to the other. - - _London, 20th Jan. 1834._ - - - - -BIOGRAPHICAL SKETCH OF THE AUTHOR. - - -Evliyá, the son of Dervísh Mohammed, chief of the goldsmiths of -Constantinople, was born in the reign of Sultán Ahmed I., on the 10th -of Moharrem 1020 (A.D. 1611). He records the building of the mosque -of Sultán Ahmed, which was begun when he was six years old, and the -gate of which was executed under the superintendance of his father, -who in his youth had been standard-bearer to Sultán Suleïmán. His -grandfather was standard-bearer at the conquest of Constantinople, by -Sultán Mohammed, on which occasion the house within the _Un-kapán_ -(flour-market), on the ground attached to the mosque of Sághirjílar, -was the portion of spoil allotted to him. On this spot he erected one -hundred shops, the revenues of which he devoted to the mosque. The -administration of the mosque, therefore, remained in the hands of the -family. He mentions more than once, as one of his ancestors, the great -Sheikh Ahmed Yesov, called the Turk of Turks, a resident of Khorásán, -and who sent his disciple, the celebrated Hájí Bektásh,[1] to Sultán -Orkhán. Evliyá’s mother was an Abáza, and when a girl, had been sent -along with her brother to Sultán Ahmed, who kept the boy as a page, and -presented the girl to Mohammed Dervísh, the chief of the goldsmiths. -The brother had, or received, the Sultán’s name, with the sirname -_Melek_ (angel), and is mentioned in history as the Grand Vezír Melek -Ahmed Pashá, in whose suite Evliyá performed a great part of his -travels. - - [1] This Hájí Bektásh gave the Yení-cherí (Janissaries) their name. - -Evliyá attended the college of Hámid Efendí, in the quarter of the -town called Fíl Yúkúshí, where for seven years he heard the lectures -of Akhfash Efendí. His tutor in reading the Korán was Evliyá Mohammed, -a learned man, after whom it appears our traveller was named. -Distinguished by his acquirements, his melodious voice, and, as it -seems, by a fine person, he performed the duty of Móazzin at Ayá Sófíya -on the Lailat al Kadr of 1045 (1635), on which occasion, as he himself -relates, he attracted the particular attention of Sultán Murád IV. He -was then twenty-five years old; and under the care of his master had -made such progress in the art of reading the Korán, that he could read -the whole in seven hours, and was perfectly versed in the seven modes -of reading. His uncle Melek Ahmed was at this time sword-bearer to the -Sultán, and it seems that Evliyá was in some degree indebted to his -interest for the favour of being immediately admitted as a page of the -_Kílár-oda_. The Sultán was not less pleased with his melodious voice -and his witty remarks, which evinced much information, than with his -handsome person, in consequence of which he was initiated into all the -profligacies of the royal pages, the relation of which, in more than -one place, leaves a stain upon his writings. He, however, continued his -studies in caligraphy, music, grammar, and the Korán, the latter still -under the direction of Evliyá Mohammed, who was then imperial chaplain -(_Khúnkár Imámí_).[2] - - [2] Evliyá Mohammed died the same year. - -His stay in the imperial palace was, however, very short, as he was -removed from it previously to the Persian expedition, undertaken the -same year (1045) against Eriván, when he was enrolled among the -Sipáhís, with a stipend of forty aspres _per diem_. Whatever importance -Evliyá may have attached to the honour of having been for a short time -an inmate of the seraglio, it seems to have produced no change in his -life, which was that of a traveller all his days. To this vocation, he -conceived he had a special call in a dream on the anniversary of his -twenty-first birth-day (the 10th of Moharrem). He fancied himself in -the mosque of Akhí-Chelebí, where the Prophet appeared to him in full -glory, surrounded by all the saints of the Islám. When he wished to -pray for the intercession (_shifáa’t_) of the Prophet, by mistake he -asked for travelling (_siyáhat_), which was granted to him, together -with permission to kiss the hands of the Prophet, the four Imáms, and -of the saints. His friends the Sheikhs, from whom he requested the -interpretation of this dream, assured him that he should enjoy the -favour of monarchs, and the good fortune of visiting in his travels -the tombs of all the saints and great men whom he had seen. From this -moment he formed the resolution of passing his life in travelling, -and visiting the tombs of the saints; thus his name _Evliyá_ (saints) -became significant, as he was all his life _Mohibbi Evliyá_, that -is, the friend of the saints. This circumstance accounts for the -predilection he evinces in visiting the tombs and monuments of the -saints, as he often dwells with particular pleasure on the description -of places of pilgrimage. Evliyá (the friend of saints), Háfiz (knowing -the Korán by heart), and Siyyáh (the traveller), are the names by which -he styles himself, although he is more commonly known by the name of -Evliyá Chelebí or Efendí; and his work is called _Siyyáh Námeh_, or the -History of the Traveller. - -Having received his call by a vision of the Prophet, he commenced his -travels by excursions through Constantinople and its environs, his -topographical descriptions of which, as to the latter, are perhaps -the best extant, and occupy the whole of the first volume. The most -valuable portion of it is that towards the end, in which he gives a -detailed account of the various corporations of tradesmen, and the rank -they held in the solemn processions. - -He travelled, as he frequently mentions, for forty-one years, so that -he must have completed his travels in the year 1081 (A.D. 1670), when -he was sixty-one years of age, and he seems to have devoted the rest of -his life to repose, and to the writing of his travels, which extended -to all parts of the Ottoman empire, in Europe, Asia, and Africa, -except Tunis, Algiers, and Tripolis, which he never visited, and which -he therefore passes over in his statistical account of the Ottoman -empire. Besides travelling in Rumelia, Anatolia, Syria, and Egypt, -he accompanied the Turkish Embassy to Vienna in 1664, as secretary, -whence he proceeded to the Netherlands and Sweden, and returned by the -Crimea. Though generally employed in diplomatic and financial missions, -he was sometimes engaged in battles, and mentions having been present -at twenty-two; the first of which was the expedition to Eriván, which -took place the same year in which he entered and left the Seraglio -(1645). His father, who had been standard-bearer at the siege of Siget -(1564), and must at this time have been nearly ninety years of age, was -ordered, together with some other veterans who had served under Sultán -Suleïmán, to accompany the expedition in litters, merely to encourage -the Janissaries. This was Evliyá’s first campaign, but he has left no -account of it. - -His second journey was to Brousa, in 1640, with the account of which -he commences his second volume. This journey he undertook, together -with some friends, without his father’s consent, and having visited -all the baths, monuments, mosques, and public walks, he returned to -Constantinople, where he was well received by his father. - -In the beginning of Rebi-ul-evvel he set out on his third journey, -which was to Nicomedia. On his return he visited the Princes’ Islands, -and arrived at Constantinople a month after he had left it. - -Ketánjí Omar Páshá having been appointed to the government of -Trebisonde, he made his old friend, Evliyá’s father, his agent -at Constantinople, and took Evliyá along with him. They left -Constantinople in the beginning of Rebi-ul-ákhir, and proceeded to -Trebisonde, coasting by Kefken, Heraclea, Amassera, Sinope, Samsún, and -Kherson. From Trebisonde he was ordered to attend the _zemburukchís_ -(camel-artillery) of Gonia to the siege of Azov in 1051. He proceeded -along the shores of the Black Sea through the country of the Abáza, -the history and description of which form the most interesting part of -Evliyá’s travels. The fleet destined for Azov reached Anapa shortly -after the arrival of Evliyá. He immediately waited upon the commander, -Delí Husain Páshá, who received him into his suite, and placed him on -board the galley of his kehiyá. They sailed for Azov on the 12th of -Sha’bán. Evliyá was present at the siege, which being unsuccessful, was -raised, and he accompanied the Tatár Khán’s army, which returned to the -Crimea by land. At Bálakláva he embarked for Constantinople, but was -wrecked, and escaped with only two slaves out of the many whom he had -collected in his travels through Abáza and Mingrelia. He was thrown on -the coast of Kilyra, whence he proceeded to Constantinople. - -In 1055 (1645) the fleet was fitted out, as was generally rumoured, for -an expedition against Malta, and Evliyá embarked on board the ship of -the Capudán Páshá, Yúsuf Páshá, in the capacity of _Móazzin-báshí_.[3] -The expedition, however, having touched at the Morea, suddenly turned -upon Candia, where Evliyá was present at the reduction of the castle of -St. Todero, and the siege of Canea; after which he attended several -military excursions to Dalmatia and Sebenico. - - [3] _Moazzin-báshí_, the chief of the proclaimers of prayers. - -On his return to Constantinople he made arrangements for his sixth -journey, with Defterdár Zádeh Mohammed Páshá, who was at that time -appointed governor of Erzerúm, and whom Evliyá accompanied as clerk -of the custom-house at Erzerúm. Their route lay through Nicomedia, -Sabanja, Bólí, Túsia, Amásia, Nígísár, and they reached Erzerúm, -having made seventy stages. Shortly afterwards the Páshá sent him on a -mission to the Khán of Tabríz, with a view to facilitate a commercial -intercourse. This was Evliyá’s first journey into Persia. On his way -he visited Etchmiazin, Nakhcheván, and Merend; and returned by Aján, -Erdebíl, Eriván, Bakú, Derbend, Kákht, the plain of Chaldirán, and the -fortress of Akhíska. Ten days after he was again despatched to Eriván, -on returning from which he resumed his duties at the custom-house. He -was, however, scarcely settled, when the Páshá sent him on a mission to -the governor of the Sanjaks of Jánja and Tortúm, in order to collect -the troops which had been ordered by a _Khatt-i-sheríf_. With this -commission he visited the towns of Baiburd, Jánja, Isper, Tortúm, -Akchekala’, and Gonia, of which latter the Cossacks had at that time -taken possession. Evliyá witnessed its reduction, and was the first to -proclaim on its walls the faith of the Islám. - -The Mingrelians having revolted on the occasion of one of the Cossack -inroads, a predatory expedition into Mingrelia was undertaken by Seidí -Ahmed Páshá; and Evliyá having over-run the country with his plundering -party, returned to Erzerúm, whence, on the 18th of Zilka’da, he set out -on his return to Constantinople. His Páshá, Defterdár Zádeh Mohammed, -having openly rebelled against the Porte, he followed him from Erzerúm -through Kumákh, Erzenján, Shínkara-hisár, Ládík, Merzifún, Koprí, -Gumish, Jorúm, and Tokát. He once fell into the hands of robbers, but -fortunately effecting his escape, he followed his master to Angora. -The inhabitants of this town not permitting the Páshá to shut himself -up in the castle, he was again obliged to take the field. His great -ally Várvár Páshá, on whose account he had rebelled, though he had -beaten and made prisoners several Páshás (amongst whom was Kopreilí, -afterwards celebrated as the first Grand Vezír of the family), was at -last defeated, and killed by Ibshír Páshá. Defterdár Zádeh Mohammed -Páshá, however, managed his affairs so well, that he obtained not only -his pardon but a new appointment. Evliyá was with him at Begbázár, when -he received the intelligence of his father’s death, and that all his -property had fallen to his step-mother and his sisters. On hearing this -he took leave of Defterdár Zádeh, and proceeded by Turbelí, Taráklí, -and Kíva, to Constantinople, where he arrived at the time of the -great revolution, by which Sultán Selím was deposed, and Mohammed IV. -raised to the throne. Evliyá’s account of this revolution, and of the -principal actors in it, is so much the more interesting, that the chief -favourite of Ibrahím, the famous Jinjí Khoajeh, of whose ignorance he -makes mention, had been Evliyá’s school-fellow. Evliyá, however, had -been well treated by him, and received as an old school-fellow, shortly -before his own fall, and that of his royal master, Ibrahím, which -happened in the year 1058 (1648). - -Evliyá next attached himself to Silihdár Murtezá Páshá, who was -appointed Governor of Damascus, as _Moazzin-báshí_ (an office which, -as before mentioned, he had held under Yúsuf Páshá, in the expedition -against Canea), and as _Imám Mahmil_, or priest of the caravan of -pilgrims to Mecca. He left Constantinople in the beginning of Sha’bán -1058 (1648). - -The third volume commences with an account of his seventh great -journey, which was to Damascus. He had scarcely arrived at this place -when he was sent by Murtezá Páshá on a mission to Constantinople. This -journey was performed very rapidly, and he gives no particular account -of it, only mentioning that he met some of the robbers belonging to the -party of Kátirjí Oghlí. - -He returned with the same despatch to Damascus, whence he set out on -his pilgrimage to Mecca, through Egypt. Of this pilgrimage no account -is given in our manuscript copy, as it seems he died before he had -completed the work. There is no question, however, as to the time at -which it was undertaken, since in his account of the reign of Sultán -Murád IV. he states that he was just in time, after his return from -Mecca through Egypt, to share in the glory of the victory gained by -Murtezá Páshá over the Druzes, in the year 1059. Now Evliyá’s account -of this expedition commences in the month of Moharrem 1059, from which -it may be supposed that he had just returned from Mecca, where the -annual ceremonies of the pilgrimage take place in Zilhijeh, the last -month of the year. - -Evliyá was employed by Murtezá on various missions, the object of which -was to collect debts and exact money. On such errands he was sent to -Mount Lebanon, Karak, Balbek, Akka, Yaffa, and Haleb, whence he took a -journey to Rakka, Roha, Bális, Meraash, Kaisari, and over Mount Arjísh -(Argaus) to Ak-seráï, Sívás, Díárbekr, and in the year 1060 (1650) -returned to Constantinople by Ainehbázár, Merzifún, Kanghrí, Kastemúni, -and Táshkoprí. - -He now entered the service of his uncle, Melek Ahmed Páshá, who, after -having been Grand Vezír for some time, was removed to the government of -Oczakov, and afterwards to that of Silistria, in the year 1061 (1651). -Evliyá accompanied him, and this was his ninth journey, reckoning -each journey by his return to Constantinople. He travelled over the -whole of Rumelia, and made some stay at Adrianople, of which he gives -a detailed account, and thus completes his description of the three -Ottoman capitals, _viz._ Constantinople, Brousa, and Adrianople. He -left Adrianople with his uncle and patron, Melek Ahmed, who was now -raised to the rank of a Vezír of the Cupola at Constantinople; but -being unable, notwithstanding his marriage to a Sultána, to maintain -his credit in the Ottoman court during these revolutionary times, he -was obliged to accept the government of Ván, to which he proceeded -with great reluctance. Evliyá, who had been left behind, followed him -a few days after, having been despatched by the Sultána, the lady of -Melek Ahmed. He travelled through Sívás, Malátía, Díárbekr, Márdín, -Sinjár, Míáfarakain, Bedlís, and Akhlát. A considerable portion of -his narrative is devoted to the history of the warfare between Melek -Ahmed Páshá and the Khán of Tiflís, the latter of whom was beaten and -deposed; and his account of the Kurds, and their different tribes, is -not less interesting than that in his second volume of the Abázas on -the eastern coasts of the Black Sea. - -Having already given proofs of his abilities in diplomatic affairs when -employed by Defterdár Zádeh Mohammed Páshá, on missions to Tabríz and -Eriván, and by Murtezá Páshá in his Syrian missions, Evliyá was now -entrusted by Melek Ahmed with several missions to the Persian Kháns of -Tabríz and Rúmia, with the view of reclaiming seventy thousand sheep, -and the liberation of Murtezá Páshá, who was kept a prisoner by the -Khán of Dembolí. From Tabríz he went through Hamadán to Baghdád, his -description of which, and its environs, of Basra and of the ruins of -Kúfa, contains some most important geographical notices. From Basra -he travelled to Hormuz and the Persian Gulf, and returned to Baghdád -by Basra, Váset, and Kala’i Hasan. In a second excursion he visited -Háver, Arbíl, Sheherzor, Amadia, Jezín, Husnkeif, Nisibin, and returned -to Baghdád by Hamíd, Mousul, and Tekrít. With the account of these -the author concludes his fourth volume; and notwithstanding every -endeavour, and the most careful search in all the markets and sales, no -more of the work has been discovered. It may, therefore, be taken for -granted that he never wrote any continuation of it. The fourth volume -ends with the year 1066 (1655), and these four volumes embrace only -a period of twenty-six years of the forty-one which Evliyá spent in -travelling. Of the events of the remaining fifteen, the following notes -may be collected from his own work. - -In the year 1070 (1659) Evliyá accompanied the expedition into -Moldavia, and assisted at the conquest of Waradin. The Ottoman armies -extended their inroads as far as Orsova and Cronstadt in Transylvania, -and Evliyá received twenty prisoners as his share of the booty. He -then joined his uncle and patron, Melek Ahmed Páshá, then governor of -Bosnia, who on the 12th of Rebi-ul-evvel 1071 (1660), was appointed -governor of Rúmeili. With him, in the following year, Evliyá made the -campaign into Transylvania, which was then disturbed by the pretenders -to the crown, Kemeny and Apasty. He was at Saswár when the news arrived -of the death of the Grand Vezír, Mohammed Kopreïlí, in 1071 (1660). -After the battle of Forgaras he left Transylvania, and took up his -winter quarters with Melek Ahmed Páshá at Belgrade. Melek Ahmed was -shortly afterwards recalled to Constantinople in order to be married -(his first Sultána having died) to Fátima, the daughter of Sultán -Ahmed. He died after he had been a Vezír of the Cupola three months; -and thus “poor Evliyá” (as he generally calls himself) was left without -a protector. He, however, remained in the army, then engaged in the -Hungarian war, till the year 1075 (1664), when Kara Mohammed Páshá was -sent on an embassy to Vienna, and Evliyá, by the express command of the -Sultán, was appointed secretary of the embassy. The ambassador returned -in the ensuing year to Constantinople, as may be seen by his own -report, published in the Ottoman Annals of Rashíd; but Evliyá having -obtained an imperial patent, continued his travels through Germany -and the Netherlands, as far as Dunkirk, through Holland, Denmark, and -Sweden, and returned through Poland, by Cracovie and Danzig, to the -Crimea, after a journey of three years and a half, thus finishing, on -the frontiers of Russia, as he himself states, his travels through “the -seven climates.” - -Although he repeatedly mentions his travels through Europe, it is -doubtful whether he ever wrote them; from doing which he was probably -prevented by death, when he had completed his fourth volume. It appears -that after having travelled for forty years, he spent the remainder of -his days in retirement at Adrianople, where he probably died, and where -his tomb might be looked for. It also appears that the last ten years -of his life were devoted to the writing of his travels, and that he -died about the year 1090 at the age of seventy. - -This supposition is borne out by his mentioning, in his historical -account of the reign of Sultán Mohammed IV., the conquest of Candia -which took place in 1089 (1678); and further by his speaking of his -fifty years’ experience since he commenced the world, which must refer -to the year 1040, when, at the age of twenty, he entered upon his -travels; during which he declares he saw the countries of eighteen -monarchs, and heard one hundred and forty-seven different languages. - -The motto on his seal, which he presented to a Persian Khán of his own -name, was: “Evliyá hopes for the intercession of the chief of saints -and prophets.”[4] - - [4] از رأس اتقيا وانبيا دارد اميد شفاعت اوليا - -Judging from the chronographs and verses which he inscribed on several -monuments, and the errors into which he frequently falls respecting -ancient history, Evliyá must be considered as but an indifferent -poet and historian. But in his descriptions of the countries which -he visited he is most faithful, and his work must be allowed to be -unequalled by any other hitherto known Oriental travels. Independent -of the impression made upon him by his dream, that by the blessing of -the Prophet he was to visit the tombs of all the saints whom he had -seen in their glory, he found that his lot was to travel; and besides -the name of _Háfiz_ (knowing the Korán by heart), he well deserved _par -excellence_ that of _Siyyáh_ or _the_ traveller. - - - - -CONTENTS. - - - Page - - BIOGRAPHICAL SKETCH OF THE AUTHOR iii - - INTRODUCTION 1 - - - SECTION I. - - Sayings (hadís) of the Prophet respecting Constantinople 5 - - - SECTION II. - - An Account of the Foundation of the ancient - City and Seat of Empire of the Macedonian - Greeks, _i.e._ Constantinople ib. - - - SECTION III. - - Concerning the Conquest of the Black Sea 6 - - Concerning the Canal from the river Dóná - (Danube) 8 - - - SECTION IV. - - Concerning Constantine, the ninth Builder, who - erected the Walls and Castle of Constantinople 10 - - The Discovery of the true Cross ib. - - Names of Constantinople in different tongues 11 - - - SECTION V. - - Concerning the Circumference of Constantinople 12 - - The number of paces between each of the - twenty-seven Gates 14 - - - SECTION VI. - - Of the wonderful Talismans within and without - Kostantíneh 16 - - Talismans relating to the Sea 19 - - - SECTION VII. - - Concerning the Mines within and without the - city of Kostantín 20 - - - SECTION VIII. - - Sieges of Constantinople 23 - - The second siege ib. - - The third siege 24 - - The fourth siege ib. - - The fifth siege ib. - - The sixth siege 25 - - The seventh siege ib. - - The eighth siege ib. - - The ninth siege 26 - - - SECTION IX. - - Concerning the sieges of Constantinople by the - Ottoman Emperors 27 - - Account of the rise of Mohammed II., the Father - of Victory 31 - - - SECTION X. - - The last siege of Kostantaniyyeh by Mohammed - II., the conqueror 32 - - - SECTION XI. - - An explanation of the relationship between the - house of Osmán and the King of France 40 - - An account of the heroic deeds and misfortunes - of Jem-sháh, son of the Emperor Mohammed - Abú-l Fat-h (the conqueror) 41 - - Eulogium on Yá Vadúd Sultán 44 - - Of the glorious conquest of the Ok-meïdán - (archery ground) 46 - - - SECTION XII. - - Description of the New Seráï, the Threshold - of the Abode of Felicity 49 - - - SECTION XIII. - - Description of the Old Seráï 50 - - Eulogium on the living water of the Old - Palace (Eskí Seráï) 51 - - - SECTION XIV. - - On the Public Officers established at Islámból - at the time of the Conquest 52 - - - SECTION XV. - - On the Imperial Mosques in the Mohammedan - City of Kostantaniyyeh 55 - - On the Dimensions, Builders, &c. of the ancient - place of worship, Ayá Sófiyah 56 - - A Description of the four Minárehs (Minarets) 57 - - The Servants (Khuddám) of the Mosque 59 - - Stations and Places in this Mosque visited as - peculiarly fitted for Devotion 59 - - Narrative of Gulábí V 60 - - Virtues of the Golden Ball 64 - - The Spectacle of the resplendent Stones 65 - - The Mosque of Zírek Báshí ib. - - Description of the Mosque of Mohammed the - Conqueror 66 - - Form of this Mosque ib. - - Appeal of the Mi’már Báshí (Head Builder) - to the Law of the Prophet against the Conqueror 68 - - Description of the Mosque of Sultán Báyazíd II. 70 - - Description of the Mosque of Sultán Selim I. 73 - - Description of the Fifth Imperial Mosque; - that of Sultán Suleïmán 74 - - In praise of the Writing of Karah Hisárí 76 - - Description of the Court (Harem) 77 - - A Description of the Imperial Mausoleum 79 - - Description of the Outer Court ib. - - Description of the Mosque of Prince Mohammed 82 - - Description of the Mosque of the Válideh 83 - - Description of the Mosque of Mehr-máh Sultáneh ib. - - Begler-begs in the reign of Sultán Suleïmán 85 - - Capudán Pashas in the reign of Suleïmán 86 - - Defterdárs and Nishánjis of the Reign of Sultán - Suleïmán 87 - - Begs of Sultán Suleïmán’s Reign ib. - - Some of the Illustrious Divines of the Reign - of Sultán Suleïmán ib. - - The Kanún-námeh, or Statistical Code of the - Empire, drawn up by Sultán Suleïmán 88 - - The Khás, or Revenues of the Begler-begs 89 - - Names of the Sanjaks of each province 90 - - Sanjaks of the province of Anádólí ib. - - Sanjaks of the province of Karamán ib. - - Sanjaks of Sívás 91 - - Sanjaks of Bosna ib. - - The province of the Capúdán Páshá ib. - - Sanjaks of the Morea ib. - - Sanjaks of Búdín (Bude) ib. - - Sanjaks of the province of Kaníza ib. - - Sanjaks of Uivár (Neuhausel) 92 - - The province of Temiswar ib. - - The province of Varasdin ib. - - Transylvania ib. - - Valachia and Moldavia ib. - - Oczakov, or Silistria ib. - - Krim (the Crimea) ib. - - The province of Kaffa 93 - - The province of Cyprus ib. - - The province of Candia ib. - - The province of Damascus ib. - - The province of Trabalús (Tripoli) ib. - - The province of Adna ib. - - The province of Haleb (Aleppo) 94 - - The province of Díárbeker ib. - - The province of Kars ib. - - The province of Childer or Akhíchkeh 95 - - The province of Gúrjistán or Georgia ib. - - The province of Tarabafzún (Trebizonde) ib. - - The province of Rika ib. - - The province of Baghdád ib. - - The province of Basra ib. - - The province of Lahsa 96 - - The province of Yemen ib. - - The province of Abyssinia ib. - - The province of Mecca ib. - - The province of Egypt ib. - - The province of Mosul 97 - - The province of Wán ib. - - The province of Erzerúm ib. - - The province of Sheherzúl ib. - - Of the ranks of Sanjak-begs ib. - - Of the khás, or revenue of the Sanjak-begs, the Kehiyás of - the Defter and the Defterdárs of Tímárs 98 - - Rumeili ib. - - Bosnia ib. - - The Archipelago 99 - - The province of Bude ib. - - The province of Temiswár ib. - - The province of Anatolia ib. - - The province of Karamán ib. - - The province of Kubrus (Cyprus) ib. - - The province of Tripoli (in Syria) ib. - - The province of Haleb (Aleppo) 100 - - The province of Zulkadrieh or Mera’ish ib. - - The province of Sivás ib. - - The province of Erzerúm ib. - - The province of Kars ib. - - The province of Childer or Akhichka ib. - - The province of Trebizonde ib. - - The province of Díárbekr ib. - - The province of Rakka 101 - - The province of Baghdád ib. - - The province of Wán ib. - - The province of Mosul ib. - - Statement of the number of swords or men brought into the - field by the possessors of Tímárs and Ziámets ib. - - The province of Rúmeili ib. - - Number of Ziámets and Tímárs in each of the - Sanjaks in Rúmeïli ib. - - Number of Ziámets and Timars in Anatolia 102 - - The province of the Kapúdán Pasha, or - islands of the Archipelago 103 - - The province of Karamán ib. - - The province of Rúm or Sivás ib. - - The province of Mara’ish ib. - - The province of Haleb (Aleppo) 104 - - The province of Shám (Damascus) ib. - - The province of Cyprus ib. - - The province of Rakka ib. - - The province of Trebizonde ib. - - The province of Díárbekr ib. - - The province of Erzerúm ib. - - The province of Childer 105 - - The province of Wán ib. - - The order of the Diván ib. - - The Conquests and Victories of Soleïmán 106 - - The Reign of Sultán Selím II. 108 - - Defterdárs and Nishánjís ib. - - Physicians 109 - - Mesháiekh or Learned men ib. - - Conquests, &c. in the reign of Sultan Selim II. ib. - - Conquests, &c. in the reign of Murád ib. - - Sons of Sultán Ahmed 111 - - Grand Vezírs of Sultán Ahmed ib. - - Vezírs of the Kubba (Cupola) ib. - - Celebrated Divines ib. - - Mesháiekh or Learned Men ib. - - Conquests, &c. of the reign of Sultán Ahmed ib. - - Description of the Mosque of Sultán Ahmed 112 - - The Imperial Expedition against Hotín 115 - - Description of the Gul-Jámi’ 118 - - Chronological account of the principal events - during the reign of Sultán Murád IV. 119 - - A curious Anecdote 127 - - Account of the humble Evliyá’s admission into - the imperial Harem of Sultán Murád, and - of some pleasant conversation which he enjoyed - with the Emperor in 1046 (1635) 132 - - The Muftís and Ulemá during the reign of - Sultán Murád 143 - - Chief Judges of Rumeïlí ib. - - Chief Judges of Anatolia 144 - - Defderdárs during the Reign of Sultán Murád ib. - - Aghás of the Janissaries during the Reign of - Sultán Murád ib. - - Sultán Murád’s expedition against Malta ib. - - Account of the Death of Sultán Murád 145 - - Vezírs of Sultán Ibráhím 146 - - The Vezír who rebelled against Sultán Ibráhím ib. - - Conquests, &c. during the reign of Sultán - Ibráhím 147 - - Defeat of Tekelí Mustafá Páshá 149 - - Character of Sultán Ibráhím ib. - - Reign of Sultán Mohammed IV., which may - God perpetuate! 151 - - Personal description of Sultán Mohammed ib. - - History of the Vezírs 152 - - The cause of his fall 153 - - Vezírs of Provinces in the time of Sultán Mohammed - IV. 157 - - Prince of Sultán Mohammed IV. ib. - - Monuments of Sultán Mohammed IV. ib. - - Victories and Conquests at which Sultán Mohammed - IV. was present in person ib. - - Defeat of the Druses in Syria by Murtezá Páshá ib. - - Conquest of Selina and Retino in Candia 158 - - Defeat of the Infidel Fleet by Kapudán Chavush Zádeh ib. - - Attack on the Cossacks, by Mohammed Gheráï - Khán, at Oczakov 158 - - Defeat of Rakoczy 159 - - Description of the Mosque of the Válideh 164 - - Description of the Mosque of Abul-vafá 166 - - Description of the Mosque of Emír Najárí ib. - - The Fat’híeh Mosque ib. - - SECTION XVI. - - Of the Mosques of the Vezírs at Constantinople 166 - - The Old Mesjids, or small Mosques of Constantinople 170 - - - SECTION XVII. - - Of the Medreseh, or Colleges 171 - - - SECTION XVIII. - - Of the Dár-ul-kira of Constantinople 173 - - - SECTION XIX. - - Of the Mekteb, or Boys’ Schools 173 - - - SECTION XX. - - Of the Dár-ul-hadíth, or Tradition Schools ib. - - - SECTION XXI. - - Of the Tekíeh, or Convents of Dervíshes ib. - - - SECTION XXII. - - Of the Imáret, or Refectories 174 - - - SECTION XXIII. - - Of the Tímáristán and Moristán, or Hospitals 174 - - - SECTION XXIV. - - Of the principal Palaces of Constantinople 175 - - - SECTION XXV. - - Of the Grand Kháns for Merchants 176 - - - SECTION XXVI. - - Of the Cáravánseráis 177 - - - SECTION XXVII. - - Of the Barracks (Bekár oda) ib. - - - SECTION XXVIII. - - Of the Fountains ornamented with Chronographs 178 - - - SECTION XXIX. - - Of the Sebíl-khánehs, or Water-houses 179 - - - SECTION XXX. - - Of the principal Baths ib. - - NOTES 183 - - - - - THE - - TRAVELS - - OF - - EVLIYA EFENDÍ. - - -IN THE NAME OF GOD, THE ALL-CLEMENT, THE ALL-MERCIFUL! - -To GOD, who ennobles exalted minds by travels, and has enabled me -to visit the holy places; to Him who laid the foundations of the -fortresses of legislation, and established them on the groundwork of -prophecy and revelation, all praise be given: and may the richest -blessings and most excellent benedictions be offered to the most noble -and perfect of all creatures, the pattern of prayer, who said, “Pray as -you see me pray;” to the infallible guide, Mohammed; because it is in -his favour that God, the Lord of empires and Creator of the heavens, -made the earth an agreeable residence for the sons of Adam, and created -man the most noble of all his creatures. Praise to Him, who directs all -events according to His will, without injustice or incongruity! And, -after having offered all adoration to God, let every pious aspiration -be expressed for the prosperity of his shadow upon earth, the ruler of -terrestrial things, the Sultán son of a Sultán, the victorious Prince -Murád Khán, fourth son of Sultán Ahmed Khán, and eighth in descent -from Sultán Mohammed Khán, the Conqueror, the mercy of God rest upon -them all! but most especially on Sultán Murád Gházi, the conqueror of -Baghdád, the great Monarch with whose service I was blessed when I -began to write an account of my travels. - -It was in the time of his illustrious reign, in the year A.H. 1041 -(A.D. 1631), that by making excursions on foot in the villages and -gardens near Islámbúl (Constantinople), I began to think of extensive -travels, and to escape from the power of my father, mother, and -brethren. Forming a design of travelling over the whole earth, I -entreated God to give me health for my body and faith for my soul; -I sought the conversation of dervíshes, and when I had heard a -description of the seven climates and of the four quarters of the -earth, I became still more anxious to see the world, to visit the Holy -Land, Cairo, Damascus, Mecca and Medina, and to prostrate myself on -the purified soil of the places where the prophet, the glory of all -creatures, was born, and died. - -I, a poor, destitute traveller, but a friend of mankind, Evliyà, son -of the dervísh Mohammed, being continually engaged in prayer and -petitions for divine guidance, meditating upon the holy chapters and -mighty verses of the Korán, and looking out for assistance from above, -was blessed in the night _’Ashúrá_, in the month of _Moharrem_, while -sleeping in my father’s house at Islámbúl, with the following vision: -I dreamt that I was in the mosque of Akhí chelebí, near the Yemish -iskeleh-sí (fruit-stairs or scale), a mosque built with money lawfully -gotten, from which prayers therefore ascend to heaven. The gates were -thrown open at once, and the mosque filled with a brilliant crowd who -were saying the morning prayers. I was concealed behind the pulpit, -and was lost in astonishment on beholding that brilliant assembly. I -looked on my neighbour, and said, “May I ask, my lord, who you are, -and what is your illustrious name?” He answered, “I am one of the ten -evangelists, Sa’d Vakkás, the patron of archers.” I kissed his hands, -and asked further: “Who are the refulgent multitude on my right hand?” -He said, “They are all blessed saints and pure spirits, the spirits of -the followers of the Prophet, the Muhájirín, who followed him in his -flight from Mecca, and the Ansárí who assisted him on his arrival at -Medína, the companions of Saffah and the martyrs of Kerbelá. On the -right of the _mihráb_ (altar) stand Abú Bekr and ’Omar, and on the left -’Osmán and ’Ali; before it stands Veis; and close to the left wall of -the mosque, the first Muezzin, Belál the Habeshí. The man who regulates -and ranks the whole assembly is Amru. Observe the host in red garments -now advancing with a standard; that is the host of martyrs who fell in -the holy wars, with the hero Hamzah at their head.” Thus did he point -out to me the different companies of that blessed assembly, and each -time I looked on one of them, I laid my hand on my breast, and felt my -soul refreshed by the sight. “My lord,” said I, “what is the reason of -the appearance of this assembly in this mosque?” He answered, “The -faithful Tátárs being in great danger at Azák (Azof), we are marching -to their assistance. The Prophet himself, with his two grandsons Hasan -and Hosaïn, the twelve _Imáms_ and the ten disciples, will immediately -come hither to perform the appointed morning service (_sabáh-namáz_). -They will give you a sign to perform your duty as _Muezzin_, which -you must do accordingly. You must begin to cry out with a loud voice -‘_Allah Ekber_’ (God is great!) and then repeat the verses of the -Throne (Súrah II. 259). Belál will repeat the ‘_Subhánullah_’ (Glory to -God!), and you must answer ‘_Elhamdu-li-llah_’ (God be praised!) Belál -will answer, ‘_Allah ekber_,’ and you must say ‘_Amín_’ (Amen), while -we all join in the _tevhíd_ (i.e. declaration of the divine unity). You -shall then, after saying ‘Blessed be all the prophets, and praise to -God the Lord of both worlds,’ get up, and kiss the hand of the prophet, -saying ‘_Yá resúlu-llah_’ (O Apostle of God!).” - -When Sa’d Vakkás had given me these instructions, I saw flashes of -lightning burst from the door of the mosque, and the whole building -was filled with a refulgent crowd of saints and martyrs all standing -up at once. It was the prophet overshadowed by his green banner, -covered with his green veil, carrying his staff in his right hand, -having his sword girt on his thigh, with the Imám Hasan on his right -hand, and the Imám Hoseïn on his left. As he placed his right foot on -the threshold, he cried out “_Bismillah_,” and throwing off his veil, -said, “_Es-selám aleik yá ommetí_” (health unto thee, O my people). -The whole assembly answered: “Unto thee be health, O prophet of God, -lord of the nations!” The prophet advanced towards the _mihráb_ and -offered up a morning prayer of two inflexions (_rik’ah_). I trembled -in every limb; but observed, however, the whole of his sacred figure, -and found it exactly agreeing with the description given in the -_Hallyehi khákání_. The veil on his face was a white shawl, and his -turban was formed of a white sash with twelve folds; his mantle was -of camel’s hair, in colour inclining to yellow; on his neck he wore -a yellow woollen shawl. His boots were yellow, and in his turban was -stuck a toothpick. After giving the salutation he looked upon me, and -having struck his knees with his right hand, commanded me to stand up -and take the lead in the prayer. I began immediately, according to -the instruction of Belál, by saying: “The blessing of God be upon our -lord Mohammed and his family, and may He grant them peace!” afterwards -adding, “_Allah ekber_.” The prophet followed by saying the fátihah -(the 1st chap. of the Korán), and some other verses. I then recited -that of _the throne_. Belál pronounced the _Subhánu’llah_, I the -_El-hamdulillah_, and Belál the _Allah ekber_. The whole service was -closed by a general cry of “_Allah_,” which very nearly awoke me from -my sleep. After the prophet had repeated some verses, from the _Suráh -yás_, and other chapters of the Korán, Sa’d Vakkás took me by the hand -and carried me before him, saying: “Thy loving and faithful servant -Evliyà entreats thy intercession.” I kissed his hand, pouring forth -tears, and instead of crying “_shifá’at_ (intercession),” I said, from -my confusion, “_siyáhat_ (travelling) O apostle of God!” The prophet -smiled, and said, “_Shifá’at_ and _siyáhat_ (_i.e._ intercession -and travelling) be granted to thee, with health and peace!” He then -again repeated the _fátihah_, in which he was followed by the whole -assembly, and I afterwards went round, kissed the hands, and received -the blessings of each. Their hands were perfumed with musk, ambergris, -spikenard, sweet-basil, violets, and carnations; but that of the -prophet himself smelt of nothing but saffron and roses, felt when -touched as if it had no bones, and was as soft as cotton. The hands -of the other prophets had the odour of quinces; that of Abú-bekr had -the fragrance of melons, ’Omar’s smelt like ambergris, ’Osmán’s like -violets, Alí’s like jessamine, Hasán’s like carnations, and Hoseïn’s -like white roses. When I had kissed the hands of each, the prophet had -again recited the _fátihah_, all his chosen companions had repeated -aloud the seven verses of that exordium to the Korán (_saba’u-l -mesání_); and the prophet himself had pronounced the parting salutation -(_es-selám aleïkom eyyá ikhwánún_) from the _mihráb_; he advanced -towards the door, and the whole illustrious assembly giving me various -greetings and blessings, went out of the mosque. Sa’d Vakkás at the -same time, taking his quiver from his own belt and putting it into -mine, said: “Go, be victorious with thy bow and arrow; be in God’s -keeping, and receive from me the good tidings that thou shalt visit -the tombs of all the prophets and holy men whose hands thou hast now -kissed. Thou shalt travel through the whole world, and be a marvel -among men. Of the countries through which thou shalt pass, of their -castles, strong-holds, wonderful antiquities, products, eatables and -drinkables, arts and manufacturers, the extent of their provinces, -and the length of the days there, draw up a description, which shall -be a monument worthy of thee. Use my arms, and never depart, my -son, from the ways of God. Be free from fraud and malice, thankful -for bread and salt (hospitality), a faithful friend to the good, -but no friend to the bad.” Having finished his sermon, he kissed my -hand, and went out of the mosque. When I awoke, I was in great doubt -whether what I had seen were a dream or a reality; and I enjoyed for -some time the beatific contemplations which filled my soul. Having -afterwards performed my ablutions, and offered up the morning prayer -(_saláti fejrí_), I crossed over from Constantinople to the suburb of -Kásim-páshá, and consulted the interpreter of dreams, Ibráhím Efendí, -about my vision. From him I received the comfortable news that I should -become a great traveller, and after making my way through the world, -by the intercession of the prophet, should close my career by being -admitted into Paradise. I next went to Abdu-llah Dedeh, Sheïkh of the -convent of Mevleví Dervíshes in the same suburb (Kásim-páshá), and -having kissed his hand, related my vision to him. He interpreted it in -the same satisfactory manner, and presenting to me seven historical -works, and recommending me to follow Sa’d Vakkás’s counsels, dismissed -me with prayers for my success. I then retired to my humble abode, -applied myself to the study of history, and began a description of my -birth-place, Islámbúl, that envy of kings, the celestial haven, and -strong-hold of Mákedún (Macedonia, _i.e._ Constantinople). - - - - -SECTION I. - - -Infinite praise and glory be given to that cherisher of worlds, who -by his word “BE,” called into existence earth and heaven, and all -his various creatures; be innumerable encomiums also bestowed on the -beloved of God, Mohammed Al-Mustafà, Captain of holy warriors, heir of -the kingdom of law and justice, conqueror of Mecca, Bedr, and Honaïn, -who, after those glorious victories, encouraged his people by his noble -precepts (_hadís_) to conquer Arabia (Yemen), Egypt (Misr), Syria -(Shám), and Constantinople (Kostantiniyyeh). - - -_Sayings_ (hadís) _of the Prophet respecting Constantinople_. - -The prophet said: “Verily Constantinople shall be conquered; and -excellent is the commander (emír), excellent the army, who shall take -it from the opposing people!” - -Some thousands of proofs could be brought to shew, that Islámbúl is -the largest of all inhabited cities on the face of the earth; but the -clearest of those proofs is the following saying of the prophet, handed -down by Ebú Hureïreh. The prophet of God said: “Have you heard of a -town, one part of it situated on the land, and two parts on the sea?” -They answered, “yea! O prophet of God;” he said, “the hour will come -when it shall be changed by seventy of the children of Isaac.” From -(Esau) Aïs, who is here signified by the children of Isaac, the nation -of the Greeks is descended, whose possession of Kostantiniyyeh was thus -pointed out. There are also seventy more sacred traditions preserved by -Mo’áviyyah Khálid ibn Velíd, Iyyúb el-ensárí, and ’Abdu-l-’azíz, to the -same effect, _viz._ “Ah! if we were so happy as to be the conquerors -of Kostantiniyyeh!” They made, therefore, every possible endeavour -to conquer Rúm (the Byzantine empire); and, if it please God, a more -detailed account of their different sieges of Kostantiniyyeh shall be -given hereafter. - - - - -SECTION II. - - _An Account of the Foundation of the ancient City and Seat of Empire - of the Macedonian Greeks_ (_Yúnániyyáni Mákedúniyyah_), i.e. _the - well-guarded Kostantiniyyeh, the envy of all the Kings of the Land of - Islám_. - - -It was first built by Solomon, and has been described by some thousands -of historians. The date of its capture is contained in those words of -the Korán, “The exalted city” (_beldah tayyibeh_), and to it some -commentators apply the following text: “Have not the Greeks been -vanquished in the lowest parts of the earth?” (Kor. xxx. 1.) and -“An excellent city, the like of which hath never been created.” All -the ancient Greek historians are agreed, that it was first built by -Solomon, son of David, 1600 years before the birth of the Prophet; -they say he caused a lofty palace to be erected by Genii, on the spot -now called Seraglio-Point, in order to please the daughter of Saïdún, -sovereign of Ferendún, an island in the Western Ocean (_Okiyúnús_). - -The second builder of it was Rehoboam (_Reja’ím_), son of Solomon; and -the third Yánkó, son of Mádiyán, the Amalekite, who reigned 4600 years -after Adam was driven from Paradise, and 419 years before the birth of -Iskender Rúmí (Alexander the Great), and was the first of the Batálisah -(Ptolemies?) of the Greeks. There were four universal monarchs, two -of whom were Moslims and two Infidels. The two first were Soleïmán -(Solomon) and Iskender Zú’l karneïn (the two-horned Alexander), who is -also said to have been a prophet; and the two last were Bakhtu-n-nasr, -that desolation of the whole face of the earth, and Yánkó ibn Mádiyán, -who lived one hundred years in the land of Adím (Edom). - - - - -SECTION III. - -_Concerning the Conquest of the Black Sea._ - - -This sea, according to the opinion of the best mathematicians, is only -a relic of Noah’s flood. It is eighty fathoms (_kúláj_) deep, and, -before the deluge, was not united with the White Sea. At that time the -plains of Salániteh (Slankament), Dóbreh-chín (Dobruczin), Kej-kemet -(Ketskemet), Kenkús and Busteh, and the vallies of Sirm and Semendereh -(Semendria), were all covered with the waters of the Black Sea, and at -Dúdushkah, on the shore of the Gulf of Venice, the place where their -waters were united may still be seen. Parávádí, in the páshálik of -Silistirah (Silistria), a strong fortress now situated on the highest -rocks, was then on the sea-shore; and the rings by which the ships were -moored to the rocks are still to be seen there. The same circumstance -is manifested at Menkúb, a days journey from Bághcheh seráï, in the -island of Krim (Crimea). It is a castle built on a lofty rock, and yet -it contains stone pillars, to which ships were anciently fastened. At -that time the island of Krim (Crimea), the plains of Heïhát (Deshti -Kipchák), and the whole country of the Sclavonians (Sakálibah), were -covered with the waters of the Black Sea, which extended as far as -the Caspian. Having accompanied the army of Islám Giráï Khán in his -campaign against the Muscovites (Moskov), in the year——, I myself have -passed over the plains of Haïhát; at the encampments of Kertmeh-lí, -Bím, and Ashim, in those plains, where it was necessary to dig wells -in order to supply the army with water, I found all kinds of marine -remains, such as the shells of oysters, crabs, cockles, &c., by which -it is evident that this great plain was once a part of the Black Sea. -Verily God hath power over every thing! - -The fourth builder of Constantinople was Alexander the Great, who -is also said to have cut the strait of Sebtah (Ceuta), which unites -the White Sea (Mediterranean) with the ocean. Some say the Black Sea -extends from Azák (Azof), to the straits of Islámbúl (the canal of -Constantinople), the sea of Rúm (Greece), from thence to the straits of -Gelíbólí (Gallipoli, _i.e._ the Hellespont), the key of the two seas, -where are the two castles built by Sultán Mohammed the Conqueror, and -that all below this forms the White Sea. Having often made an excursion -in a boat, when the sea was smooth and the sky clear, from the Cape of -the Seven Towers (_Yedí kullah búrunú_), near Islámbúl, to the point -of Kází Koï (called Kalámish), near Uskudár (Scutari), I have observed -in the water a red line, of about a hand’s breadth, drawn from one of -these points to the other. The sea to the north of the line is the -Black Sea; but to the south of it, towards Kizil Adá, and the other -(Princes’) islands, is called, on account of its azure (_níl_) hue, -the White Sea; and the intermixture of the two colours forms, by the -command of God, as wonders never fail, a red seam (_ráddeh_), which -divides the two seas from each other. This line is always visible, -except when strong southerly winds blow from the islands of Mermereh -(Marmora), when it disappears, from the roughness of the sea. There is -also a difference in the taste of the waters on each side of this line; -that towards the Black Sea being less salt and bitter than that towards -the White Sea: to the south of the castles (of the Dardanelles), it -is still more bitter, but less so than in the ocean. No sea has more -delicious fish than the Black Sea, and those caught in the Strait of -Islámbúl are excellent. As that strait unites the waters of the Black -and White Seas, it is called, by some writers, the confluence of two -seas (_mereju’l bahreïn_). - -The fifth builder of Constantinople was a king of Ungurús (Hungary), -named Púzantín (Byzantinus), son of Yánkó Ibn Mádiyán, in whose time -the city was nearly destroyed by a great earthquake, nothing having -escaped except a castle built by Solomon, and a temple on the site of -Ayá Sófiyyah. From Púzantín, Islámbúl was formerly called Púzenteh -(Byzantium). - -The sixth builder was one of the Roman emperors; the same as built -the cities of Kóniyah, Níkdeh and Kaïsariyyah (Cæsarea). He rebuilt -Islámbúl, which, for seventy years, had been a heap of ruins, a nest -of serpents, lizards, and owls, 2288 years before its conquest by -Sultán Mohammed. - -The seventh builder of the city of Mákedún was, by the common consent -of all the ancient historians, Vezendún, one of the grandsons of Yánkó -Ibn Mádiyán, who, 5052 years after the death of Adam, being universal -monarch, forced all the kings of the earth to assist him in rebuilding -the walls of Mákedún, which then extended from Seraglio point (_Seráï -búrunú_), to Silivrí (_Selymbria_), southwards, and northwards as far -as Terkós on the Black Sea, a distance of nine hours’ journey. - -Both these towns were united by seven long walls, and divided by seven -ditches a hundred cubits wide. The remains of these walls, castles, -and ditches, are still visible on the way from Silivrí to Terkós; and -the kháns, mosques, and other public buildings in the villages on that -road, as Fetehkóï, Sázlí-kóï, Arnáúd-kóï, Kuvúk-dereh, ’Azzu-d-din-lí, -Kiteh-lí, Báklálí, and Túrk-esheh-lí, are all built of stones taken -from these walls; the remains of some of their towers and seven ditches -appearing here and there. Chatáljeh, which is now a village in that -neighbourhood, was then a fortified market-town close to the fortress -of Islámbúl, as its ruins shew. The line of fortifications which -then surrounded the city may still be traced, beginning from Terkós -on the Black Sea, and passing by the villages of Bórúz, Tarápiyah -(_Therapia_), Firándá near Rum-ili hisár, Ortahkóï, Funduklí, to the -point of Ghalatah, and from thence to the lead-magazines, St. Johns -fountain (_Ayá Yankó áyázmah-sí_), the Ghelabah castle, the old -arsenal, the castle of Petrínah, the Arsenal-garden-Point, the castle -of Alínah, the village of Súdlíjeh, and the convent of Ja’fer-ábád. All -these towns and castles were connected by a wall, the circuit of which -was seven days’ journey. - - -_Concerning the Canal from the river Dóná_ (Danube). - -King Yánván, wishing to provide water for the great city of Islámbúl, -undertook to make a canal to it from the Danube. For that purpose he -began to dig in the high road near the castles of Severin and Siverin, -not far from the fortress of Fet’h-islám, on the bank of that river; -and by those means brought its waters to the place called Azád-lí, in -the neighbourhood of Constantinople. He afterwards built, in the bed of -the river, a barrier of solid stone, with an iron gate, which is still -to be seen, as the writer of these sheets has witnessed three different -times, when employed there on the public service. The place is now -called the iron gate of the Danube (_Dóná demir kapú-sí_), and is much -feared by the boat-men, who sometimes unload their vessels there, as, -when lightened of their cargoes, they can pass over it in safety. - -He also built another wear or barrier in the Danube, now called -Tahtah-lú sedd, upon which many ships perish every year. It was when -that river overflowed in the spring, that king Yánván opened the iron -gate and the barrier, to allow the stream to pass down to Islámbúl, -where it discharges itself into the White Sea, at the gate called -Istirdiyah kapú-sí (the Oyster-gate), now Lan-ghah kapú-sí. All this -was done by king Yánván during the absence of king Vezendún, who was -gone on a pilgrimage to Jerusalem. On his return, his uncle Kójah -Yánván went over to Scutari to meet him; and as soon as they met: -“Well, my uncle,” said Vezendún, have you succeeded in your undertaking -with regard to the Danube?”—“I dragged it, O king,” said he, “by the -hair, like a woman, into Mákedúniyyah (Constantinople), through which -it now runs.” Scarcely had he uttered this haughty answer, when, by the -command of God, the river suddenly returned, deserting its new bed, and -bursting forth in a large fountain, at a place called Dóna-degirmánlerí -(the Mills of the Danube), between Várnah and Parávádí, where a mighty -stream turns a great number of mills, which supply all the people of -Dóbrújah with flour. Another branch of the Danube bursts forth near -Kirk Kilisá (the Forty Churches), from the rocks of Bunár-hisár (Castle -of the Source). A third branch broke out in the lakes of Buyúk and -Kuchúk Chekmejeh, whence it unites with the Grecian (Rúmí) sea. The -proof that all these streams have their source in the Danube is that -they contain fish peculiar to that river, such as tunnies, sturgeons, -&c., as I myself have more than once witnessed, when observing what -the fishermen caught in the lakes just named. It is also mentioned in -the historical work entitled _Tohfet_, that Yilderim Báyazíd (Bajazet) -when he conquered Nigehbólí (Nicopolis) and Fet-h-islám, having heard -of the ancient course of the Danube, caused straw and charcoal to be -passed into it through the iron gate, and that they afterwards appeared -again at the above-named lakes Bunár-hisár and Dónah-degirmánlerí. When -travelling with the Princess Fatimah, daughter of Sultán Ahmed, and -Suleïmán Beg, we stopped at the village of Azád-lí, between Chatáljeh -and Islámbúl, where there are evident marks of the ancient channel -of the Danube, cut by art through rocks towering to the skies. We -penetrated into those caverns on horseback, with lighted torches, and -advanced for an hour in a northerly direction; but were obliged to -return by bad smells, and a multitude of bats as big as pigeons. If -the sultáns of the house of ’Osmán should think it worth their while, -they might, at a small expense, again bring the waters of the Danube by -Yeníbághcheh and Ak-seráï to Islámbul. - -The eighth builder of that city was a king of the name of Yaghfur, -son of Vezendún, who placed no less than three hundred and -sixty-six talismans (one for every day in the year) near the sea at -Seraglio-Point, and as many on the hills by land, to guard the city -from all evil, and provide the inhabitants with all sorts of fish. - -The ninth builder was Kostantín (Constantine), who conquered the -ancient town and gave his name to the new city. He built a famous -church on the place where the mosque of Mohamed II. now stands, and a -large monastery, dedicated to St. John, on the hill of Zírek-báshí, -with the cistern near it; as well as the cisterns of Sultán Selím, -Sívásí tekiyeh-sí, near Ma’júnjí Mahal-leh-si, and Kedek-Páshá. He -erected the column in the _táúk-bázár_ (poultry market), and a great -many other talismans. - - - - -SECTION IV. - -_Concerning Constantine, the ninth Builder, who erected the Walls and -Castle of Constantinople._ - - -He was the first Roman emperor who destroyed the idols and temples of -the Heathens, and he was also the builder of the walls of Islámbúl. -’Isá (Jesus) having appeared to him in a dream, and told him to send -his mother Helláneh (Helena) to build a place of worship at his -birth-place Beïtu-l-lahm (Bethlehem), and another at the place of -his sepulchre in Kudsi Sheríf (Jerusalem), he despatched her with an -immense treasure and army to Felestín (Palestine); she reached Yáfah -(Jaffa), the port of Jerusalem, in three days and three nights, built -the two churches named above, and a large convent in the town of -Nábulús. - - -_The Discovery of the true Cross._ - -By the assistance of a monk called Magháriyús (Macarius), she found -the place where the true cross was buried. Three trees in the form of -crosses were found in the same grave, and the moment, as the Christians -relate, a dead body was touched by them, it came to life again: this -day was the 4th of Eïlúl (September), which is therefore celebrated by -the Christians as the feast of the Invention of the Cross, and has ever -since been held as a great festival by the Greeks. Helláneh also built -the convent of the Kamámeh (_i.e._ the church of the holy sepulchre) on -the spot where the dead body had been restored to life, spent immense -sums of money in repairing and adorning the mosque of Al-aksá built on -the site of the temple of Solomon, restored Bethlehem, and did many -other charitable and pious works. She then returned to Islámbúl, and -presented the wood of the cross to her son Constantine, who received -it with the greatest reverence, and carried it in solemn procession -to the convent on the summit of Zírek-báshí. The noblest monuments of -his power and resolution to surpass all other princes in the strength -and durability of his works, are the walls of Constantinople. On the -land side of the city, from the Seven Towers at its western extremity -to Iyyúb Ansárí, he built two strongly fortified walls. The height of -the outer wall is forty-two cubits, and its breadth ten cubits; the -inner wall is seventy cubits high and twenty broad. The space between -them both is eighty cubits broad, and has been converted into gardens -blooming as Irem; and at present, in the space between the Artillery -(Tóp-kapú) and Adrianople gates (Edreneh-kapú), are the summer-quarters -(_yáïlák_) of the Zagharjíes, or 64th regiment of the Janissaries. - -Outside of the exterior wall he built a third, the height of which, -measured from the bottom of the ditch, is twenty-five cubits, and its -breadth six cubits; the distance between this and the middle wall -being forty cubits: and beyond the third wall there is a ditch one -hundred cubits broad, into which the sea formerly passed from the Seven -Towers as far as the gate of Silivrí; and being admitted on the other -side from the gate of Iyyúb Ansárí to the Crooked gate (Egrí-kapú), -the town was insulated. This triple row of walls still exists, and -is strengthened by 1225 towers, on each of which ten watchful monks -were stationed to keep watch, day and night. The form of Islámbúl is -triangular, having the land on its western side, and being girt by the -sea on the east and north, but guarded there also by a single embattled -wall, as strong as the rampart of Gog and Magog. Constantine having, -by his knowledge of astrology, foreseen the rise and ascendancy of the -Prophet, and dreading the conquest of his city by some all-conquering -apostle of the true faith, laid the foundation of these walls under -the sign of Cancer, and thus gave rise to the incessant mutinies by -which its tranquillity has been disturbed. It is eighteen miles in -circuit; and at one of its angles are the Seven Towers pointing to the -Kiblah (Meccah). The Seraglio-point (Seráï-búruní) forms its northern, -and the gate of Iyyúb its third and north-western angle. Constantine -having taking to wife a daughter of the Genoese king (Jenúz Králí), -allowed him to build some strong fortifications on the northern side of -the harbour, which were called Ghalatah, from the Greek word _ghalah_ -(γάλα, milk), because Constantine’s cow-houses and dairy were situated -there. - - -_Names of Constantinople in different Tongues._ - -Its first name in the Latin tongue was Makdúniyyah (Macedonia); then -Yánkóvíchah in the Syrian (Suryání), from its founder Yánkó. Next -in the Hebrew (’Ibrí) Alkesándeïrah (Alexandria) from Alexander; -afterwards Púzenteh (Byzantium); then for a time, in the language -of the Jews, Vezendúniyyeh; then by the Franks Yaghfúriyyeh. When -Constantine had rebuilt it the ninth time, it was called Púznátiyám -in the language of the Greeks, and Kostantaniyyeh; in German -Kostantín-ópól; in the Muscovite tongue Tekúriyyah; in the language -of Africa, Ghiránduviyyeh; in Hungarian, Vizendú-vár; in Polish, -Kanátúryah; in Bohemian, Aliyáná; in Swedish (Esfaj), Khiraklibán; -in Flemish, Isteghániyyeh; in French, Aghrándónah; in Portuguese, -Kósatiyah; in Arabic, Kostantínah; in Persian, Kaïsari Zemín; in -Indian, Takhti Rúm (the throne of Rome); in Moghól, Hákdúrkán; in -Tátár, Sakálibah; in the language of the ’Osmánlús, Islámbúl. Towards -the sea it was never defended by a ditch, which is there superfluous, -but by a single wall; but to guard the entrance of the Bosporus and -Hellespont, and to increase the security of the city, the castles -called Kilídu-l-bahreïn (_i.e._ the key of the two seas), were built. -It is said to have had three hundred and sixty-six gates in the time of -Constantine, who left only twenty-seven open, and walled up the rest, -the places of which are still visible. - - - - -SECTION V. - -_Concerning the circumference of Constantinople._ - - -In the year 1044 (1634) when I was first come to years of manhood, and -used to walk with my friends all over Islámbúl, at the time that Sultán -Murád IV. had marched against (Riván) Eriván, and Kójah Baïrám Páshá -was left as Káyim-makám (viceroy), he used to visit my late father; -and, in the course of conversation, inquire about the history of -Islámbúl. “My lord,” said my father, “it has been built nine times, and -nine times destroyed; but had never, since it has been in the hands of -the house of ’Osmán, fallen into such decay as now, when waggons might -be any where driven through the walls.” He then suggested to the Páshá, -that this city, being the envy of the kings of the earth, and the royal -residence of the house of ’Osmán, it would be unworthy him to suffer -its walls to remain in that ruinous condition during the period of his -government; and that when the Sultán returned victorious from Riván, he -would be overjoyed on seeing “the good city,” his nest, as brilliant -as a pearl, and compensate this service by large remunerations, while -the name of the Páshá would also be blessed by future generations for -so meritorious a work. All who were present applauded what my father -had said, and he concluded by repeating the _Fátihah_. The Mólláhs -of Islámbúl, Iyyúb, Ghalatah, and Uskudár (Scutari), the Shehr emíní -(superintendent of the town), four chief architects, Seybánbáshí (the -third in rank among the officers of the Janissaries), and all other men -in office were immediately summoned together, with the Imáms of the -4,700 divisions (mahallah) of the city, for the purpose of giving aid -in repairing the fortifications. Many thousands of masons and builders -having been assembled, the great work was begun, and happily finished -in the space of one year, before the return of the Sultán from his -victorious campaign at Riván. - -On receiving intelligence of the conquest of that fortress the joy -was universal, and the city was illuminated for seven days and seven -nights. It was then that a causeway, twenty cubits broad, was formed -at the foot of the wall, along the sea-shore, from Seraglio-Point to -the Seven Towers; and on it a high road was made for the convenience of -the sailors, who drag their vessels by ropes round the point into the -harbour. Close to the wall, all the houses, within and without, were -purchased by government, and pulled down to make room for the road, and -I then was enabled to measure the circumference of the city, by pacing -it round as I shall now explain. - -Having said a _bismillah_ on setting out, and going along the edge -of the ditch, from the Seven Towers to Abú Iyyúb Ensárí, I found the -distance measured 8,810 paces, exclusive of the eight gates. From the -little gate of Iyyúb to the Garden-gate (Bághcheh kapú), including -the Martyrs gate (Shehíd kapú-sí), a space comprehending fourteen -gates, there are 6,500 paces. The new palace (Yení seráï), which is -the threshold of the abode of felicity (Asitánehi Dáru-s-se’ádet), -beginning from the barley-granary (Arpá-enbárí), which is near the -head-lime-burners gate (kirej-chí báshí kapú-sí), has, in its whole -circumference, sixteen gates, ten of which are open, and six closed, -except on extraordinary occasions. The entire circuit of this new -palace, built by Mohammed (II.) the conqueror, is 6,500 paces. The -distance from the Stable gate (Akhór-kapú), along the new-made high -road to the angle of the Seven Towers, measures 10,000 paces, and -comprehends seven gates. According to this calculation, the whole -circumference of Islámbúl measures 30,000 paces, having ten towers in -every thousand paces, and four hundred towers in the sum total; but, -taking into the account those in the triple wall on the land side, -there are altogether 1,225 large towers; of which, some are square, -some round, some hexagonal. When Baïrám Páshá had undertaken a complete -repair of the fortifications, he ordered the walls to be measured by -the builders’ ell (arshín), and the whole circumference of the city was -found to be exactly 87,000 ells or cubits (zirá’). - -In the time of Kostantín (Constantine), there were five hundred cannons -planted on the arsenal (Tóp-khánah) near the lead-magazine, of which -the iron gates are still visible; the same number was planted near -Seraglio-Point, and a hundred round the foot of the Maiden’s Tower -(Kiz kulleh-sí, _i.e._ the Tower of Leander). Not a bird could cross -without being struck from one of these three batteries, so secure -was Islámbúl from any hostile attack. There was then a triple chain -drawn from Ghalatah to Yemish Iskeleh-sí, upon which a large bridge -was built, affording a passage for comers and goers, and opening when -necessary to allow the ships to go through. There were two other -bridges also across the sea, from Balát kapú-sí (Palace gate) to -the garden of the arsenal (Ters-kháneh-bághcheh-sí), and from Iyyúb -to Súdlíjeh. In the time of Yánkó Ibn Mádiyán, also, a triple chain -of iron was drawn across the straits of the Black Sea (Karah deniz -bóghází), at the foot of the castle called Yórúz (_i.e._ the castle of -the Genoese), in order to prevent the passage of the enemy’s ships. -I have seen fragments of these chains, which are still preserved at -Islámbúl in the magazines of the arsenal, each ring of which is as -wide across as a man’s waist, but they now lie covered with sand and -rubbish. Islámbúl was then in so flourishing a state, that the whole -shore to Silivrí one way, and to Terkóz on the Black Sea the other, -was covered with towns and villages to the number of twelve hundred, -surrounded by gardens and vineyards, and following each other in -uninterrupted succession. Constantine, having reached the summit of -greatness and power, could easily have conquered the world, but he -preferred employing the remainder of his life in the embellishment of -his capital. On the great festivals, such as the Red-egg-days (Kizil -yúmurtah gúnlerí, _i.e._ Easter), Mother Meryem’s days (the Feasts -of the Virgin), Isvat Nikólah (St. Nicolas), Kásim (St. Demetrius), -Khizr Ilyás (St. George), Aúsh-dús, (i.e. the Feast of the Exaltation -of the Cross, on the 14th of September), the casting of the crosses -into the water (the Epiphany), the days of Karah-kóndjólóz (probably -days on which evil spirits were exorcised), and on all Sundays (Bázár -gúnlerí, _i.e._ market days), the walls of Constantinople were covered -with scarlet cloth, and the emperor himself, having his beard adorned -with pearls, and the Kayanian crown of Alexander on his head, walked in -solemn procession through the streets of the city. - - -_The number of Paces between each of the twenty-seven Gates._ - - From the Kóshk (Kiosk) to the gate of the Seven Towers 1,000 paces. - - From thence to the Silivrí-gate 2,010 - - To the Yení-kapú (New-gate) 1,000 - - To the Tóp-kapú (Cannon-gate) 2,900 - - To the Adrianople-gate 1,000 - - To the Egrí-kapú (Crooked-gate) 900 - -These six gates are all on the west side of the city, looking towards -Adrianople. - - From thence to the Iyyúb Ensárí-gate 1,000 paces. - - To the Balát kapú-sí (the gate of the Palatium) 700 - - Fánús-kapú-sí (Fanal-gate) 900 - - To the Petrah-kapú 600 - - To the Yení-kapú (New-gate) 100 - - To the Ayà-kapú 300 - - To the Jubálí-kapú 400 - - To the Un-kapání-kapú (Flour-market-gate) 400 - - The Ayázmah-kapú (Fountain-gate) 400 - - To the Odún-kapú (Timber-gate) 400 - - To the Zindán-kapú-sí (Prison-gate) 300 - - To the Báluk-bázárí-kapú (Fish-market-gate) 400 - - To the Yení jáma’-kapú-sí (New Mosque-gate) 300 - -This, which is also called the Válideh kapú-sí (Queen Mothers-gate), -was erected in order to give access to the new mosque built by that -princess. - - From thence to Shehíd kapú-sí (Martyr’s-gate) 300 paces. - -These fourteen gates, from Iyyúb-kapú-sí to Shehíd-kapú-sí, all open -to the sea-shore, and face the north. The gates in the circuit of -the imperial palace (_seráï humáyún_) are all private, and are, 1. -the Kirech-jí (lime-burners); 2. the Oghrún, from which the corpses -of criminals executed in the seraglio are thrown into the sea; 3. -the Bálukchí (fishmongers); 4. the Ich ákhór (privy stable gate), -looking southward; and 5. the gate of Báyazíd khán, which also faces -the south, but is not always open. 6. The imperial (Bábi humáyún) or -gate of felicity (Bábi Sa’ádet), also open to the south, and within -it there are three gates in the same line: one of them is the (7.) -Serví-kapú-sí (the cypress gate), by which the Sultán issues when he -visits Sancta Sophia, or takes his rounds through the city in disguise; -another is (8.) Sultán Ibráhím’s gate, also opening to the south, -near the cold spring (_sóúk cheshmeh_); a third is (9.) the Sókóllí -Mohammed Páshá kapú-sí, a small gate near the Aláï-kóshk, looking -to the west; a fourth, also facing westward, is (10.) Suleïmán Khán -kapú-sí, a small gate now always shut. (11.) The iron gate (Demir kapú) -is a large portal facing the west, and appropriated to the use of the -Bóstánjís and imperial favourites (Musáhibler, _i.e._ Ἑταίροι). The -above-mentioned eight private gates, from the Akhór kapú to the Demir -kapú, all open into the city; but there are nine other private gates -opening to the sea on the Seraglio-Point, and facing the north. - - The whole circuit of the Seraglio measures 6,500 paces. - - From the Privy Stable to the Public Stable-gate - (kháss-ú-’ám ákhór kapú-sí), there are 200 - - From thence to the Chátládí (Broken-gate) 1,300 - - To the Kúm-kapú (Sand-gate) 1,200 - - To the Lánkah-gate 1,400 - - Thence to the gate of Dáúd Páshá 1,600 - - To the Samátíyah-gate 800 - - To the Nárlí-gate 1,600 - - To the gate of the inner castle of the Seven Towers 2,000 - -Seven of these gates open towards the east, and as the winds blow from -the south-east with great violence, the quay built by Baïrám Páshá -was soon destroyed, so that when I paced the circuit, as mentioned -above, in the reign of Ibráhím Khán, I was obliged to pass between the -Stable-gate and the Seven Towers, within the walls. I then found the -whole circuit to be 29,810 paces; but, in Baïrám Páshá’s time, when I -went outside the walls, it measured exactly 30,000 paces, or 87,000 -builders’ cubits (_mïmár arshúní_). - - - - -SECTION VI. - -_On the wonderful Talismans within and without Kostantíneh._ - - -First talisman. In the ‘Avret-Bázárí (female-slave-market), there is a -lofty column (the pillar of Arcadius) of white marble, inside of which -there is a winding staircase. On the outside of it, figures of the -soldiers of various nations, Hindustánies, Kurdistánies, and Múltánies, -whom Yánkó ibn Mádiyán vanquished, were sculptured by his command; and -on the summit of it there was anciently a fairy-cheeked female figure -of one of the beauties of the age, which once a year gave a sound, on -which many hundred thousand kinds of birds, after flying round and -round the image, fell down to the earth, and being caught by the people -of Rúm (Romelia), provided them with an abundant meal. Afterwards, -in the age of Kostantín, the monks placed bells on the top of it, in -order to give an alarm on the approach of an enemy; and subsequently, -at the birth of the Prophet, there was a great earthquake, by which -the statue and all the bells on the top of the pillar were thrown down -topsy-turvy, and the column itself broken in pieces: but, having been -formed by talismanic art, it could not be entirely destroyed, and part -of it remains an extraordinary spectacle to the present day. - -Second talisman. In the Táúk-Bázár (poultry-market) there is another -needle-like column (the pillar of Theodosius), formed of many pieces -of red emery (_súmpáreh_) stone, and a hundred royal cubits (_zirá’ -melikí_) high. This was also damaged by the earthquake which occurred -in the two nights during which the Pride of the World was called into -existence; but the builders girt it round with iron hoops, as thick as -a man’s thigh, in forty places, so that it is still firm and standing. -It was erected a hundred and forty years before the era of Iskender; -and Kostantín placed a talisman on the top of it in the form of a -starling, which once a year clapped his wings, and brought all the -birds in the air to the place, each with three olives in his beak and -talons, for the same purpose as was related above. - -Third talisman. At the head of the Serráj-kháneh (saddlers’ bazar), on -the summit of a column stretching to the skies (the pillar of Marcian), -there is a chest of white marble, in which the unlucky-starred daughter -of king Puzentín (Byzantius) lies buried; and to preserve her remains -from ants and serpents was this column made a talisman. - -Fourth talisman. At the place called Altí Mermer (the six marbles), -there are six columns, every one of which was an observatory, made by -some of the ancient sages. On one of them, erected by the Hakím Fílikús -(Philip), lord of the castle of Kaválah, was the figure of a black fly, -made of brass, which, by its incessant humming, drove all flies away -from Islámból. - -Fifth talisman. On another of the six marble columns, Iflátún (Plato) -the divine made the figure of a gnat, and from that time there is no -fear of a single gnat‘s coming into Islámbúl. - -Sixth talisman. On another of these columns, the Hakím Bokrát -(Hippocrates) placed the figure of a stork, and once a year, when it -uttered a cry, all the storks which had built their nests in the city -died instantly. To this time, not a stork can come and build its nest -within the walls of Islámból, though there are plenty of them in the -suburbs of Abú Iyyúb Ensárí. - -Seventh talisman. On the top of another of the six marble columns, -Sokrát the Hakím (_i.e._ Socrates the sage) placed a brazen cock, which -clapped its wings and crowed once in every twenty-four hours, and on -hearing it all the cocks of Islámbúl began to crow. And it is a fact, -that to this day the cocks there crow earlier than those of other -places, setting up their _kú-kirí-kúd_ (_i.e._ crowing) at midnight, -and thus warning the sleepy and forgetful of the approach of dawn and -the hour of prayer. - -Eighth talisman. On another of the six columns, Físághórát (Pythagoras -the Unitarian), in the days of the prophet Suleïmán (Solomon), placed -the figure of a wolf, made of bronze (_túj_), the terror of all other -wolves; so that the flocks of the people of Islámból pastured very -safely without a shepherd, and walked side by side with untamed wolves -very comfortably. - -Ninth talisman. On another of these columns were the figures in brass -of a youth and his mistress in close embrace; and whenever there was -any coolness or quarrelling between man and wife, if either of them -went and embraced this column, they were sure that very night to have -their afflicted hearts restored by the joys of love, through the power -of this talisman, which was moved by the spirit of the sage Aristatálís -(Aristotle). - -Tenth talisman. Two figures of tin had been placed on another of the -six columns by the physician Jálínús (Galen). One was a decrepit old -man, bent double; and opposite to it was a camel-lip sour-faced hag, -not straighter than her companion: and when man and wife led no happy -life together, if either of them embraced this column, a separation was -sure to take place. Wonderful talismans were destroyed, they say, in -the time of that asylum of apostleship (Mohammed), and are now buried -in the earth. - -Eleventh talisman. On the site of the baths of Sultán Báyazíd Velí -there was a quadrangular column, eighty cubits high, erected by an -ancient sage named Kirbáriyá, as a talisman against the plague, which -could never prevail in Islámból as long as this column was standing. It -was afterwards demolished by that sultán, who erected a heart-rejoicing -_hammám_ in its place; and on that very day one of his sons died of the -plague, in the garden of Dáúd Páshá outside of the Adrianople-gate, and -was buried on an elevated platform (_soffah_) without: since which time -the plague has prevailed in the city. - -Twelfth talisman. In the Tekfúr Seráï, near the Egrí kapú, there was a -large solid bust of black stone, on which a man named Muhaydák placed -a brazen figure of a demon (_’afrít_), which once a year spit out fire -and flames; and whoever caught a spark kept it in his kitchen; and, as -long as his health was good, that fire was never extinguished. - -Thirteenth talisman. On the skirt of the place called Zírek-báshí there -is a cavern dedicated to St. John, and every month, when the piercing -cold of winter has set in, several black demons (_kónjólóz_) hide -themselves there. - -Fourteenth talisman. To the south of Ayá Sófiyah there were four lofty -columns of white marble, bearing the statues of the four cherubs -(_kerrúblir_), Gabriel (Jebráyíl), Michael (Míkáyíl), Rafael (Isráfíl), -and Azrael (Azráyíl), turned towards the north, south, east, and west. -Each of them clapped his wings once a year, and foreboded desolation, -war, famine, or pestilence. These statues were upset when the Prophet -came into existence, but the four columns still remain a public -spectacle, near the subterraneous springs (_chukúr cheshmeh_) of Ayá -Sófiyah. - -Fifteenth talisman. The great work in the Atmeïdán (Hippodrome), called -Milyón-pár (Millium?), is a lofty column, measuring a hundred and fifty -cubits (_arshún_) of builders measure. It was constructed by order of -Kostantín, of various coloured stones, collected from the 300,000 -cities of which he was king, and designed to be an eternal monument of -his power, and at the same time a talisman. Through the middle of it -there ran a thick iron axis, round which the various coloured stones -were placed, and they were all kept together by a magnet, as large as -the cupola of a bath (_hammám_), fixed on its summit. It still remains -a lasting monument; and its builder, the head architect, Ghúrbárín by -name, lies buried at the foot of it. - -Sixteenth talisman. This is also an obelisk of red coloured stone, -covered with various sculptures, and situate in the At-meïdán. The -figures on its sides foretell the different fortunes of the city. It -was erected in the time of Yánkó ibn Mádiyán, who is represented on -it sitting on his throne, and holding a ring in his hand, implying -symbolically, ‘I have conquered the whole world, and hold it in my -hands like this ring.’ His face is turned towards the east, and kings -stand before him, holding dishes, in the guise of beggars. On another -are the figures of three hundred men engaged in erecting the obelisk, -with the various machines used for that purpose. Its circumference is -such that ten men cannot span it; and its four angles rest on four -brazen seats, such that, when one experienced in the builders art has -looked at it, he puts his finger on his mouth. - -Seventeenth talisman. A sage named Surendeh, who flourished in the days -of error, under king Púzentín, set up a brazen image of a triple-headed -dragon (_azhderhá_) in the Atmeïdán, in order to destroy all serpents, -lizards, scorpions, and such like poisonous reptiles: and not a -poisonous beast was there in the whole of Mákedóniyyah. It has now the -form of a twisted serpent, measuring ten cubits above and as many below -the ground. It remained thus buried in mud and earth from the building -of Sultán Ahmed’s mosque, but uninjured, till Selím II., surnamed -the drunken, passing by on horseback, knocked off with his mace the -lower jaw of that head of the dragon which looks to the west. Serpents -then made their appearance on the western side of the city, and since -that time have become common in every part of it. If, moreover, the -remaining heads should be destroyed, Islámból will be completely eaten -up with vermin. In short, there were anciently, relating to the land -at Islámból, three hundred and sixty-six talismans like those now -described, which are all that now remain. - - -_Talismans relating to the Sea._ - -First talisman. At the Chátládí-kapú, in the side of the palace of -an emperor whom the sun never saw, there was the brazen figure of a -demon (_dív_) upon a square column, which spit fire, and burnt the -ships of the enemy whenever it was they approached from the White Sea -(Archipelago). - -Second talisman. In the galley-harbour (_kadirghah límání_) there was -a brazen ship, in which, once a year, when the cold winter-nights had -set in, all the Witches of Islámból used to embark and sail about till -morning, to guard the White Sea. It was a part of the spoils captured -with the city by Mohammed II. the conqueror. - -Third talisman. Another brazen ship, the counterpart of this, was -constructed at the Tóp-khánah (cannon-foundery), in which all the -wizards and conjurors kept guard towards the Black Sea. It was broken -in pieces when Yezíd Ibn Mo’áviyyah conquered Ghalatah. - -Fourth talisman. At Seraglo-Point there was a triple-headed brazen -dragon, spitting fire, and burning all the enemy’s ships and boats -whichever way they came. - -Fifth talisman. There were also, near the same place, three hundred -and sixty-six lofty columns bearing the figures of as many marine -creatures; a White sun fish (_khamsín bálighí_) for example, which, -when it uttered a cry, left not a fish of that kind in the Black Sea, -but brought them all to Makedún, where all the people got a good -bellyful of them. - -The sixth talisman was, that, during all the forty days of Lent, all -kinds of fish were thrown ashore by the sea, and caught without any -trouble by the people of Rúm (Turkey). - -All these talismans having been overthrown by the great earthquake on -the night of the prophets birth, the columns which bore them still lie -strewed like a pavement along the Seraglio-Point, from the Selímiyyeh -Kóshk, to the castle of Sinán Páshá, and are manifest to those who -pass along in boats. Though upset they still retain their talismanic -virtues, and every year bring many thousand fishes to the shore. - -There were also twenty-four columns round Islámból, each bearing a -talisman. All could be visited by a man in one day, provided it was a -day of fifteen hours: now the longest day at Islámból, from sun-rise -to sun-set, is fifteen hours and a half. That city is situated in the -middle of the fifth climate, and therefore enjoys excellent air and -water. - - - - -SECTION VII. - -_Concerning the Mines within and without the City of Kostantín._ - - -By God’s will there was anciently a great cavern in Islámból, below -the Sultán’s mosque (Sultán jámi’-sí), filled with sulphur, nitre, and -black powder, from which they drew supplies in time of need. Having, -by the decree of heaven, been struck by lightning in the time of -Kostantín, or, according to our tradition, at the time of the taking of -the city by the conqueror, all the large buildings over the cavern were -blown up, and fragments of them scattered in every direction; some may -still be seen at Uskudár (Scutari), others at Salájak búruní, and Kází -kóï (Chalcedon); one large piece, particularly, called the Kabá-tásh, -and lying in the sea before the chismehler tekkiyeh, to the north of -the village of Funduk-lí, near Tóp-khánah, was probably thrown there -when the city was blown up. - -In the neighbourhood of the castle of Kúm-búrghaz, half a days journey -from the Seven Towers, to the south of Islámból, a fine white sand is -found, in great request among the hour-glass makers and goldsmiths of -Islámból and Firengistán (Europe). - -Near the privy-garden of Dáúd Páshá, outside of the Adrianople-gate, -there are seven stone quarries, which appear to be inexhaustible. It is -called the stone of Khizr, because it was pointed out by that prophet -for the construction of Ayá Sófiyah. - -A kind of soft clay (_tín_) like electuary (_ma’jún_), found near the -suburb of Abú Iyyúb ansárí, is called tín ansárí; it has a sweet scent -like terra sigillata (_tiní makhtúm_), from the island of Alimání -(Jezírehi Alimání, i.e. Lemnos); and it is used for the sigillate earth -found at Lemnos; making jugs, a draught from which refreshes like a -draught of the water of life. - -From a pool (_buheïreh_) between the suburbs of Iyyúb Sultán and -Khás-kóï, divers bring up a kind of black clay, which is excellent for -making jugs, cups, plates, and all kinds of earthenware. - -The springs of Jendereh-jí, in the delightful promenade (_mesíreh-gáh_) -called Kághid Khánah (Kïahet-haneh, or les eaux douces, _i.e._ -fresh-water springs), are famous all over the world. The root of a kind -of lign-aloes (_eker_) is found there superior to that of Azák (Assov), -the city of Kerdeh, or the canal of the castle of Kanizzhah. One of -its wonderful properties is, that when a man eats of it it occasions a -thousand eructations; it fattens tortoises marvellously, and the Franks -of Ghalatah come and catch them, and use them in all their medicines -with great advantage. - -At Sárí Yár, north of Kághid Kháneh, a kind of fermented clay is found, -which smells like musk, and is used in making jugs and cups, which are -much valued, and offered as presents to the great. - -At the village of Sári Yár, near the entrance of the strait of the -Black Sea, there is a lofty mountain of yellow-coloured earth, covered -with gardens and vineyards up to its summit. On its outside, near to -the sea-shore, there is a cavern containing a mine of pure gold, free -from any alloy of Hungarian (Ungurús) Búndúkání brass. From the time -of the infidels till the reign of Sultán Ahmed, it was an imperial -domain, farmed out for one thousand yúk of aspers (loads, each equal -to 100,000). The Defterdár, Ekmek-ji-zádeh Ahmed Páshá, closed it, as -bringing little into the treasury; it is now, therefore, neglected, but -if opened again by the Sultán’s order would be found a very valuable -mine. - -From this mountain in the valley of Gók-sú, near the castles (_hisár_) -on the Bosphorus, a kind of lime is obtained which is whiter than snow, -cotton, or milk, and cannot be matched in the world. - -In the same favourite place of resort, the valley of Gók-sú, a kind of -red earth is found, of which jugs, plates, and dishes are made; and the -doctors say, that pure water drunk out of vessels made of this earth -cures the básuri demeví (blood-shot eyes?). - -In the mountains near the town of Uskudár (Scutari), is found a kind of -fossil whetstone (_kayághán_), which breaks in large slabs, and is much -used for tombstones. - -Beneath the palace known by the name of Ghalatah-seráï, above the -suburb of Tóp-khánah, is an iron mine, called the mine of old Islámból, -and the ore extracted from it is known by that name all over the world. -Not a soul in the universe knew any thing of it till Khizr pointed it -out, in the time of king Ferendú, for the building of Ayá Sófiyah; and -all the ironwork of that edifice, as well as the iron hoops round the -column in Táúk-bázár [Forum Theodosii], were made of iron from Eskí -Stámból. The mine was worked till the time of Sultán Báyazíd Velí, who -was much pleased with the air and water of the place, and often spent -some time there; and having been admonished in a dream by the Prophet, -founded a hospital and college on the spot; and having finally made -it a school for pages of the seraglio, the mine was abandoned. The -humble writer of this remembers, in the time of his youth, when ’Osmán -the Martyr was on the throne, there was between the lead-magazine -(_kúrshúnlí makhzen_) and Tóp-kapú a manufactory of Damascus blades, -made from the iron of this mine, where Mohamed the Conqueror, who -established it, had most excellent blades made. I myself have seen -Mustafá, the head sword-maker of Sultán Murád IV., and master of little -David, working in that manufactory. It was a large building, outside of -the walls, on the sea-shore. Afterwards, when Sultán Ibráhím ascended -the throne, Kara Mustafá Páshá became a martyr, and every thing was -thrown into confusion; this building was turned into a house for the -Jews, by ’Alí Aghá, superintendant of the custom-house, and neither the -name, nor any trace of the mine or the sword manufactory, are to be -found. - -The thirteenth mine is that mine of men, the Good City, _i.e._ -Kostantiniyyeh, which is an ocean of men and beautiful women, such as -is to be found no where else. It is said, that if a thousand men die -and a thousand and one are born, the race is propagated by that one. -But Islámból is so vast a city, that if a thousand die in it, the want -of them is not felt in such an ocean of men; and it has therefore been -called Káni Insán, a mine of men. - - - - -SECTION VIII. - -_Sieges of Constantinople._ - - -In the forty-third year of the Hijreh (A.D. 663), Mo’áviyyah became -Commander of the Faithful; and in the course of his reign sent his -commander in chief Moslemah, son of ’Abdu-l-malik, at the head of a -hundred thousand men of the Syrian army, with two hundred ships, and -two hundred transports laden with provisions, ammunition, &c. from the -port of Shám-Tarah-bólús (Tripoli in Syria), and trusting in God, first -against the island of Máltah, which at that time was Rodós (Rhodes), -and of which they made a conquest almost as soon as they disembarked. -They next proceeded to the islands of Istánkóï (Cos), Sákiz (Scio), -Medellí (Mitylene), Alimániyah (Lemnos), and Bózjah (Tenedos), which -were taken in a few days; and they immediately afterwards laid siege -to Kostantaniyyeh, having taken four hundred ships in their passage, -and intercepted all vessels laden with provisions coming from the White -or Black Sea. The infidels soon sued for peace, on condition of paying -the annual tribute of a galley laden with money; and the victorious -general returned to Arabia with joy and exultation, carrying with him -the impure son of that erring king (_királ_) Herkíl (Heraclius) as a -hostage, with treasures to the amount of some millions of piastres. - -_Second Siege._ In the fifty-second year of the Hijrah of the pride -of the world (A.D. 671), Ebú Iyyúb Ansárí, the standard-bearer of -the Prophet, and ’Abdullah ibn ’Abbás ibn Zeïd, proceeding with some -thousands of the illustrious companions of the Prophet, and 50,000 -brave men, in two hundred ships, followed by reinforcements under the -command of Moslemah, first carried supplies to the warriors of Islám in -garrison at Rodós, and then, casting anchor before the Seven Towers and -landing their men, laid siege to Islámból by sea and land. Thus, for -six months, did this host, which had the fragrance of Paradise, contend -day and night with the infidels. By the wise decree of God. Ebú Iyyúb -their leader suffered martyrdom in one of these assaults, by an arrow -from a cross-bow: but, according to a sure tradition, he was received -into mercy (_i.e._ he died) of a disorder in his bowels. - -_Third Siege._ In the year of the Hijrah 91 (A.D. 710), by order of the -khalif Suleïmán, son of ’Abdu-llah of the Bení Ummayyah, his nephew -’Omar ibn ’Abdu-l-’azíz marched by land against Islámból with 87,000 -men, who ravaged Ghalatah with fire and sword, and having carried -off an immense booty, crossed over into Anátólí (Natolia); and after -having laid siege to Sínób, which made its peace at a great price, and -Kastemúní, the capture of which likewise it did not please God to make -easy to him, he returned to Syria (Shám). - -_The fourth Siege._ In A.H. 97 (A.D. 716), the same khalif again sent -his nephew ’Omar ibn ’Abdu-l-’azíz against Islámból, with an army of -120,000 men by land, and 80,000 embarked in three hundred ships at -sea. They established their winter-quarters that year in the town -of Belkís-Aná, near Aïdinjik (Cyzicus), in the district of Brúsah, -and in the following spring they laid siege to Islámból, and reduced -the inhabitants to the greatest distress, by laying waste all the -surrounding fields and meadows. - -_The fifth Siege._ In the year of the Hijrah——, ’Omar ibn -’Abdu-l-’azíz, having become khalif of Shám (Syria), sent an army of -100,000 men, by land and by sea, against Islámból, and crossing the -Strait of the Black Sea at Ghalatah, conquered it, and built the mosque -of the lead magazines; and the mosque of the Arabs (’Arab jámi’sí) -in that suburb was likewise named from its having been built by him. -Having erected a lofty heaven-aspiring tower at Ghalatah, he called it -Medíneto-l Kahr (the City of Oppression). He made peace with the Tekkúr -of Islámból on condition that Mohammedans should be allowed to settle -in that city, from the Crooked (Egrí) and Adrianople gates, and the -hill on which the Suleïmániyyah stands, to that of Zírek-báshí, and -from thence by the flour-market (ún-kapání) as far as Iyyúb Ensárí. -He built the rose-mosque (Gul-jámi’í) in the market of Mustafá Páshá, -erected the court of justice near the Sirkehjí-tekiyeh, and formed a -new district of the town at the summer-quarters of Kójah Mustafá Páshá, -near the Seven Towers. Another condition on which this unilluminated -Tekkúr (emperor) obtained peace, was the annual payment of a tribute -(kharáj) of 50,000 pieces of gold. ’Omar ibn ’Abdu-l-’azíz fixed -his winter-quarters at Ghalatah for that year, having received the -tribute due for three hundred years in consequence of a former treaty, -departed, leaving Suleïmán ibn ’Abdu-l Malik governor of Ghalatah, -and appointing Moselmah his Grand Vizír. His fleet having met near -Rodostò one of two hundred sail, sent by the infidels to succour the -Tekkúr, a great battle ensued; and just as the infidels were about to -be destroyed, a stormy wind sprung up and drove both fleets on shore, -notwithstanding all the cherubims in heaven emulated the zeal of the -true believers on earth. The Moslims disembarked, laid waste all the -villages round about, carried away more than 3,000 horses, asses, and -mules, and 23,000 prisoners. The treasures taken from the ships which -were sunk, were so great, that God only knows their amount; and the -number of the dust-licking infidels passed over the edge of the sword -such that their bones lie piled up in heaps in a well known valley, -called even now ‘Omar Kírdúghí Jórdú, _i.e._ ‘the camp broken up by -‘Omar.’ After gaining another signal victory by sea and land, he -returned into Syria (Shám). - -_The sixth Siege._ In the year of the hijrah 160 (A.D. 777) Merván -ibnu-l Hakem besieged Islámból with an army of 150,000 Moslims and a -fleet of a thousand ships during six months, added three new districts -and built a mosque in the Mahommedan part of the city, and compelled -Mesendún, son of Herakíl (Heraclius), to pay a yearly tribute of -500,000 golden tekyánúses, (_i.e._ coins called Decianus). - -_The seventh Siege._ Seventy-four years after the peace made with -Merván, in the year of the hijrah 239 (A.D. 853-4), after the conquest -of Malatíyyah, Islámból was pillaged by the khalif Yahyá son of ’Ali, -who returned to Kharrán (Charrhæ) after having smote 20,000 infidels -with the edge of the sword. - -_The eighth Siege._ Sixteen years afterwards, A.H. 255 (A.D. 869), -I’liyá (Elias) son of Herakíl being king (királ) of Islámból, -Harúnu-r-rashíd marched from his paradisiacal abode at the head of -50,000 troops; but finding it difficult to effect the conquest of the -city, he made peace on condition of receiving as much ground within -the walls as a bulls hide would cover. He therefore cut the hide into -strips, so as to enclose space enough in the district of Kójah Mustafá -Páshá for building a strong castle, and he fixed the annual tribute at -50,000 fulúrí (florins). He then returned to Baghdád, having levied the -tribute (kharáj) due for the last ten years. - -About this time the infidels, taking advantage of the dissensions which -prevailed among the Muselmáns respecting the khalífat, massacred all -those established in Islámból and Ghalatah, not however without great -loss on their own side, the king and royal family being all slain; -in consequence of which Ghirándó Mihál (Grando Michael), a grandson -of Herakíl who had come from Firengistán, was made king; and on that -very day Seyyid Bábá Ja’fer, one of the descendants of Imám Hoseïn, -and Sheïkh Maksúd, one of the followers of Veïsu-l-Karní, sent by -Hárúnu-r-rashíd as ambassadors, entered Islámból. They were attended by -three hundred fakírs and three hundred followers, and were received by -the new king with innumerable honours. The Sheïkh asked and obtained -permission to bury the remains of the many thousand martyrs who had -been slain in the late massacre, which lasted seven days and seven -nights. He immediately set to work, and with the aid of his own three -hundred fakírs and Bábá Ja’fer’s three hundred followers, buried those -many thousand martyrs in the places where they had died. In the ancient -burying ground behind the arsenal, there are large caverns and ancient -vaults, where, from the time of ’Omar ibn ’Abdu-l-’azíz, some thousand -companions (of the Prophet) had been buried. To that place Sheïkh -Maksúd carried some thousand bodies of these martyrs, and buried them -there, where, on a hewn stone, there is written in large and legible -characters, so that it may be easily read, this inscription, said to be -by the Sheïkh’s own blessed hand: - - These are the men who came and went! - In this frail world (_dári fenà_) what have they done? - They came and went, what have they done? - At last to th’ endless world (_dári bakà_) they’re gone. - -It is to this day celebrated throughout the world as an extraordinary -inscription, and is visited by travellers from Rúm (Greece), ’Arab -(Arabia), and ’Ajem (Persia). Some of them, who, in the expectation of -finding hidden treasures, began to work at these ancient buildings with -pickaxes like _Ferhád’s_, perished in the attempt, and were also buried -there. Some holy men make pilgrimages to this place barefoot on Friday -nights, and recite the chapter entitled Tekásur (Korán, chap. 102); for -many thousands of illustrious companions (of the Prophet) _Mohájirín_, -(who followed him in his flight), and _Ansárs_ (auxiliaries) are buried -in this place. It has been also attested by some thousands of the -pious, that this burial ground has been seen some thousands of times -covered with lights on the holy night of _Alkadr_ (_i.e._ sixth of -_Ramazán_). - -In short, Seyyid Bábá Ja’fer, Hárúnu-r rashíd’s ambassador, having been -enraged, and taking offence at his not having been well received by the -king Ghirándó Míhál, reproached him bitterly, and suffered martyrdom -by poison in consequence of it. He was buried by Sheïkh Maksúd, who -received an order to that effect, in a place within the prison of -the infidels, where, to this day, his name is insulted by all the -unbelieving malefactors, debtors, murderers, &c. imprisoned there. But -when (God be praised!) Islámból was taken, the prison having likewise -been captured, the grave of Seyyid Ja’fer Bábá Sultán, in the tower of -the prison [the Bagno], became a place of pilgrimage, which is visited -by those who have been released from prison, and call down blessings in -opposition to the curses of the unbelievers. - -_The ninth Siege._ Three years after that great event related above, -Hárúnu-r-rashíd marched from Baghdád with an immense army, to require -the blood of the faithful from the infidels of Rúm (Asia Minor and -Greece), and having reached Malatiyyah, which was conquered by Ja’fer -Ghází, surnamed Seyyid Battál, that hero led the vanguard of the army -into Rúm; and Hárún himself brought up the rear with reinforcements. -Having taken possession of the straits, they blockaded the city, -cut off all its supplies, gave no quarter, slew 300,000 infidels, -took 70,000 prisoners, and made an immense booty, which they sent to -Haleb (Aleppo) and Iskenderún, and then returned laden with spoils to -Baghdád. Yaghfúr (void of light), the king at that time, was taken -prisoner and carried before Hárún, who gave him no quarter, but ordered -him to be hung in the belfry of Ayá Sófiyyah (Sancta Sophia). Having -been from my infancy desirous of seeing the world, and not remaining in -ignorance, I learned the Greek and Latin languages of my friend Simyún -(Simeon) the goldsmith, to whom I explained the Persian glossary of -Sháhidí, and he gave me lessons in the Aleksanderah (Alexandra), _i.e._ -the History of Alexander. He also read to me the history of Yanván, -from which these extracts are taken. But after the race of the Cæsars -(Kayásirah) became extinct in Kanátúr, Kostantiniyyah fell into the -hands of various princes, till the house of ’Osmán arose in A.H. 699 -(A.D. 1300), and, at the suggestion of ’Aláu-d-dín the Seljúkí, first -turned its attention to the conquest of that city. - - - - -SECTION IX. - -_Concerning the Sieges of Constantinople by the Ottoman Emperors._ - - -The first portion of the descendants of Jafeth which set its foot -in the country of Rúm (Asia Minor) was the house of the Seljúkians, -who, in alliance with the Dánishmendian Emírs, wrested, in A.H. 476 -(A.D. 1083), the provinces of Malatiyyah, Kaïsariyyah, ’Aláiyyah, -Karamán, and Kóniyah from the hand of the Greek emperors (Kaïsari -Rúm Yúnániyán). They first came from Máveráu-n-nehr (Transoxiana). -On the extinction of the Seljúkian dynasty, A.H. 600 (A.D. 1204), -Suleïmán-sháh, one of the begs (lords) of the town of Máhán in -Túrán, and his son Ertoghrul, came into Rúm, to the court of Sultán -’Aláu-d-dín. The latter having been set on his feet as a man -(er-toghrílúb), and made a beg by that prince, made many brilliant -conquests, and, at the death of ’Aláu-d-dín, was elected sovereign in -his stead, by all the great men (a’yán) of the country. He died at -the town of Sukúdjuk, and was succeeded by his son ’Osmán, who was -the first emperor (pádisháh) of that race. He resided at ’Osmánjik, -from whence the dazzling beams of the Mohammedan faith shed their -light over Anátólí, Germiyán, and Karamán. In the time of his son and -successor, the victorious Órkhán, seventy-seven heroes, friends of God -(evliyáu-llah, _i.e._ saints) fought under the banners of the Prophet. - -It was in his reign, that the holy (velí) Hájí Begtásh, who had been -in Khorasán, one of the followers of our great ancestor, that Túrk of -Túrks, Khójah Ahmed Yaseví, came over to his camp with three hundred -devout (sáhibi sejjádeh) fakírs carrying drums and standards, and, as -soon as they had met Órkhán, Brúsah was taken. From thence he proceeded -to the conquest of Constantaniyyeh. His son, Suleïmán Beg, joined by -the permission and advice of Begtásh and seventy great saints (evliyà), -with forty brave men, such as Karah Mursal, Karah Kójah, Karah Yalavà, -Karah Bíghà, Karah Síghlah, in short forty heroes (bahádur) called -_Karah_ (black), crossed over the sea on rafts, and set foot on the -soil of Rúm, shouting Bismillah, the Mohammedan cry of war. Having -laid waste the country on all sides of the city, they conquered, on a -Friday, the castle of Ip-salà (it is called Ip-salà by a blunder for -Ibtidà salà, _i.e._ the commencement prayer), and having offered up the -Fridays prayer there, they pushed on to the gates of Adrianople, taking -Gelíbólí (Galipoli), Tekir-tághí (Rodosto), and Silivrì (Selymbria) in -their way, and returned victorious, laden with spoils and captives, -after an absence of seven days, to Kapú-tághí on the Asiatic shore, -from whence they marched with their booty into Brúsah. The brain of the -whole army of Islám being thus filled with sweetness, the shores of Rúm -were many times invaded, all the neighbouring country was laid waste, -nor were the infidels (káfirs) able to make any resistance; while the -Moslim heroes found means of raising a noble progeny by being tied with -the knot of matrimony to the beautiful virgins whom they carried off. -Sultán Murád I., who succeeded Órkhán, following the advice formerly -given by Aláu-d-dín Sultán and Hájí Begtásh, made himself master of the -country round Kostantaniyyeh before he attempted the conquest of the -city itself. He therefore first took Edreneh (Adrianople), and filled -it with followers of Mohammed coming from Anátólí, while the infidels -could not advance a step beyond Islámból. However, they contrived to -assemble an army of 700,000 men in the plain of Kós-óvà (Cossova), -near the castle of Vechteren in Rúm-ílí (Romelia), where, by the -decree of the Creator of the world, they were all put to the sword by -the victorious Khudávendikár (Murád); but while walking over the dead -bodies in the field of battle, praising God, and surveying the corpses -of the infidels doomed to hell (dúzakh), he was slain by a knife -from the hand of one Velashko, who lay among the slain. The assassin -was instantly cut to pieces, and Murád’s son, Yildirim Báyazíd Khán, -mounted the throne. In order to avenge his father’s death, he fell -like a thunderbolt on Káfiristán (the land of the unbelievers), slew -multitudes of them, and began the tenth siege of Kostantaniyyeh. - -Yildirim Báyazíd wisely made Edreneh (Adrianople) the second seat of -empire, and besieged Islámból during seven months with an army of -a hundred thousand men, till the infidels cried out that they were -ready to make peace on his own terms, offering to pay a yearly tribute -(kharáj) of 200,000 pieces of gold. Dissatisfied with this proposal, -he demanded that the Mohammedans (ummeti Mohammed) should occupy, as -of old in the days of ’Omar ibn ’Abdu-l-’azíz, and Hárúnu-r-Rashíd, -one half of Islámból and Ghalatah, and have the tithe of all the -gardens and vineyards outside of the city. The Tekkúr king (_i.e._ -the Emperor) was compelled of necessity to accept these terms, and -twenty thousand Musulmáns having been introduced into the town, were -established within their former boundaries. The Gul jámi’í, within the -Jebálí kapú-sí, was purified with rose-water from all the pollutions of -the infidels, whence it received its name of Gul-jámi’í (_i.e._ Rose -mosque). A court of justice was established in the Sirkehjí Tekiyeh -in that neighbourhood; Ghalatah was garrisoned with six thousand men, -and half of it, as far as the tower, given up to the Mohammedans. -Having in this manner conquered one half of Islámból, Báyazíd returned -victorious to Edreneh. Soon afterwards Tímúr Leng issuing from the -land of Írán with thirty-seven kings at his stirrup, claimed the -same submission from Báyazíd, who, with the spirit and courage of an -emperor, refused to comply. Tímúr, therefore, advanced and encountered -him with a countless army. Twelve thousand men of the Tátár light-horse -(eshkinjí), and some thousands of foot soldiers, who, by the bad -counsels of the vazír, had received no pay, went over to the enemy; -notwithstanding which Báyazíd, urged on by his zeal, pressed forwards -with his small force, mounted on a sorry colt, and having entered the -throng of Tímúr’s army, laid about him with his sword on all sides, -so as to pile the Tátárs in heaps all around him. At last, by God’s -will, his horse that had never seen any action fell under him, and he, -not being able to rise again before the Tátárs rushed upon him, was -taken prisoner, and carried into Tímúr’s presence. Tímúr arose when -he was brought in, and treated him with great respect. They then sat -down together on the same carpet (sejjádeh) to eat honey and yóghúrt -(clotted cream). While thus conversing together, “I thank God,” said -Tímúr, “for having delivered thee into my hand, and enabled me to eat -and discourse with thee on the same table; but if I had fallen into -thy hands, what wouldst thou have done?” Yildirim, from the openness -of his heart, came to the point at once, and said, “By heaven! if thou -hadst fallen into my hand, I would have shut thee up in an iron cage, -and would never have taken thee out of it till the day of thy death!” -“What thou lovest in thy heart, I love in mine,” replied Tímúr, and -ordering an iron cage to be brought forthwith, shut Báyazíd up in it, -according to the wish he had himself expressed. Tímúr then set out -on his return, and left the field open for Chelebí Sultán Mohammed -to succeed his father Yildirim. He immediately pursued the conqueror -with 70,000 men, and overtaking him at Tashák-óvá-sí, smote his army -with such a Mohammedan cleaver, that his own men sheltered themselves -from the heat of the sun under awnings made of the hides of the slain, -whence that plain received the ludicrous name by which it is still -known. But, by God’s will, Yildirim died that very night of a burning -fever, in the cage in which he was confined. His son Mohammed Chelebí, -eager to avenge his father, continued to drive Tímúr forwards, till -he reached the castle of Tókát, where he left him closely besieged. -He then returned victorious, carrying the illustrious corpse of his -father to Brúsah, where it was buried in an oratory in the court before -his own mosque. His brothers ’Ísá and Músá disputed his right to the -empire; but Mohammed, supported by the people of Rúm, was proclaimed -khalífah at Edreneh (Adrianople), where he remained and finished the -mosque begun by his father. On hearing of these contentions for the -empire, the king (tekkúr) of Islámból danced for joy. He sent round -cryers to make proclamation that, on pain of death, not a Muselmán -should remain in the city of Kostantín, allowing only a single day -for their removal: and he destroyed a great number of them in their -flight to Tekirtágh (Rodostó) and Edreneh (Adrianople). The empire, -after the demise of Chelebí Mohammed, was held first by Murád II., -and then by Mohammed (II.) the conqueror, who during his father’s -lifetime was governor (hákim) of Maghnísá (Magnesia), and spent his -time there in studying history, and in conversing with those excellent -men ’Ak-Shemsu-d-dín, Karah-Shemsu-d-dín, and Sívásí, from whom he -acquired a perfect knowledge of the commentaries on the Korán and the -sacred traditions (hadís). While he was at Maghnísá, having heard that -the infidels from Fránsah (France) had landed at ’Akkah (Acri), the -port of Jerusalem, on the shore of the White Sea, and in the dominions -of Keláún, Sultán of Egypt, and taken possession of ’Askelán and -other towns, from which they had carried off much plunder and many -prisoners to their own country, he was so much grieved at the thoughts -of thousands of Muselmáns being carried into captivity, that he shed -tears. “Weep not, my Emperor,” said Ak-shemsu-d-dín, “for on the day -that thou shalt conquer Islámból, thou shalt eat of the spoils and -sweetmeats taken by the unbelievers from the castle of ’Akkah: but -remember on that day to be to the faithful an acceptable judge as well -as victor (_kúzí ve-ghází rází_), doing justice to all the victorious -Moslims.” At the same time taking off the shawl twisted round his -Turban, he placed it on Mohammed’s head, and announced the glad tidings -of his being the future conqueror of Islámból. They then read the -noble traditions (_hadís_) of what the Prophet foretold relative to -Islámból, and observed that he was the person to whom these traditions -applied. Mohammed on this, covering his head with Ak-Shemsu-d-din’s -turban (_’urf_), said: “Affairs are retrieved in their season!” and, -recommending all his affairs to the bounty of the Creator, returned to -his studies. - -On the death of his father Murád II., ambassadors to congratulate -him were sent by all monarchs, except Uzún Hasan, Prince (Sháh) of -Azerbáïján, of the family of Karah Koyúnlí; against him, therefore, he -first turned his arms, and defeated him in the field of Terján. - - -_Account of the Rise of Mohammed II., the Father of Victory._ - -He mounted the throne on Thursday the 16th Moharrem 855 (A.D. 1451), -at the age of twenty-one years. My great grandfather, then his -standard-bearer, was with him at the conquest of Islámból. He purchased -with the money arising from his share of the booty, the houses within -the U’n kapání, on the site of the mosque of Sághirjílar, which he -built after the conquest of the city by Mohammed II., together with -a hundred shops settled on the mosque as an endowment (_vakf_). The -house in which I was born was built at the same time, and with money -so acquired. The patents (_baráts_) for the mosques and the shops, -however, were made out in the conquerors name, and signed with his -cypher (_tughrà_), the administration of the endowment being vested -in our family. From the deeds relative to it now in my hands, I am -well acquainted with the dates of all the events of his reign. He -was a mighty but bloodthirsty monarch. As soon as he had mounted the -throne at Adrianople, he caused Hasan, his younger brother by the same -mother, to be strangled, and sent his body to Brúsah, to be interred -there beside his father. He conquered many castles in the country round -Brúsah, built those called the key of the two seas, on the strait of -the White Sea, and two likewise on that of the Black Sea, and levied -a tribute on Islámból. According to the peace made by Yildirim, a -tithe of the produce of all the vineyards round was to be paid to the -Sultán, before any infidel could gather a single grape. After the lapse -of three years, some grapes having been gathered by the infidels in -violation of this article of the treaty, in the vineyards of the Rúmílí -hisár (_i.e._ the European castle on the canal of Constantinople), a -quarrel ensued, in which some men were killed. Mohammed, when this -was reported to him, considered it as a breach of the treaty, and -immediately laid siege to Islámból, with an army as numerous as the -sand of the sea. - - - - -SECTION X. - -_The last Siege of Kostantaniyyeh by Mohammed II. the Conqueror._ - - -In the year of the Hijrah 857 (A.D. 1453), Sultán Mohammed encamped -outside of the Adrianople gate, with an immense army of Unitarians -(Muvahhedín); and some thousands of troops from Arebistán, who crossed -the Strait of Gelíbólí (Gallipoli), and having joined the army of -Islám, took up their quarters before the Seven Towers. All the troops -from Tokát, Sívás, Erzrúm, Páï-búrt, and the other countries taken -from Uzún Hasan, crossed the strait near Islámból, and encamped on the -’Ok-meïdán in sight of the infidels. Trenches, mines, and guns were -got ready, and the city was invested by land on all sides; it was only -left open by sea. Seventy-seven distinguished and holy men beloved by -God (Evliyáu-llah) followed the camp; among them were Ak-Shemsu-d-dín, -Karah-Shemsu-d-dín, Sívásí, Mollá Kúrání, Emír Nejárí, Mollá Fenárí, -Jubbeh ’Alí, Ansárí-Dedeh, Mollá Púlád, Ayà Dedeh, Khorósí Dedeh, -Hatablí Dedeh, and Sheïkh Zindání. The Sultán made a covenant with -them, promising that one-half of the city (devlet) should belong to -them, and one-half to the Muselmán conquerors; “and I will build,” -said he, “for each of you a convent, sepulchral chapel, hospital, -school, college, and house of instruction in sacred traditions -(Dáru-l-hadís).” The men of learning and piety were then assembled in -one place; proclamation was made that all the troops of Islám should -renew their ablutions, and offer up a prayer of two inflections. The -Mohammedan shout of war (Allah! Allah!) was then thrice uttered, and -according to the law of the Prophet, at the moment of their investing -the city, Mahmúd Páshá was sent with a letter to the Emperor (Tekkúr) -of Constantaniyyeh. When the letter had been read and its contents -made known, relying on the strength of the place and the number of -his troops, the Emperor proudly sent the ambassador back, saying, “I -will neither pay tribute, nor surrender the fortress, nor embrace -Islám.” On one side, the troops of Islám surrounded the walls like -bees, crying out Bismillah, and beginning the assault with the most -ardent zeal; on the other, the besieged, who were twice one hundred -thousand crafty devils of polytheists, depended on their towers and -battlements by land, and feared no danger by sea, the decrees of fate -never entering into their thoughts. They had five hundred pieces of -ordnance at Seraglio Point, five hundred at the Lead-magazines (on the -Ghalatah-side), and one hundred, like a hedge-hog’s bristles, inside -and outside of the Kíz kulleh-sí (Tower of Leander), so that not a -bird could fly across the sea without being struck from these three -batteries. The priests (pápás), monks, and patriarchs encouraging those -polluted hosts to the battle, promised some useless idols, such as Lát -and Menát, to each of the infidels. The ’Osmánlús, in the mean time, -began to batter the walls, and received reinforcements and provisions; -while the Greeks, who were shut out of the canals of Constantinople and -the Dardanelles by the castles built there, could obtain none. After -the siege had been carried on for ten days, the Sultan assembled his -faithful sheiks, saying, “See to what a condition we are reduced! The -capture of this fortress will be very difficult, if the defence of it -is thus continued from day to day.” Ak-Shemsu-d-dín told him that he -must wait for a time, but would infallibly be conqueror: that there was -within the city a holy man named Vadúd, and that as long as he lived -it could not be taken; but that in fifty days he would die, and then -at the appointed hour, minute, and second, the city would be taken. -The Sultán therefore ordered Tímúr-tásh Páshá to employ 2,000 soldiers -in constructing fifty galleys (kadirghah), in the valley near Kághid -kháneh, and some villages were plundered to provide them with planks -and other timber for that purpose. Kójah Mustafá Páshá had previously -constructed, by the labour of all his Arab troops, fifty galleys and -fifty horse-boats (káyik), at a place called Levend-chiftlik, opposite -to the Ok-meïdán. The galleys built at Kághid kháneh being also ready -on the tenth day, the Sultán went on that day to the Ok-meïdán, with -some thousands of chosen men, carrying greased levers and beams to move -the said ships. By the command of God, the wind blew very favourably; -all sails were unfurled, and amidst the shouts of the Moslims crying -_Allah! Allah!_ and joyful discharges of muskets and artillery, a -hundred and fifty ships slid down from the Ok-meïdán into the harbour. -The terrified Káfirs cried out “What can this be?” and this wonderful -sight was the talk of the whole city. The place where these ships were -launched is still shown, at the back of the gardens of the arsenal -(Ters kháneh), at the stairs of Sháh-kulí within the Ok-meïdán. - -The millet (dárú, _i.e._ sorghum) which was scattered there under the -ships (in order to make them slide down more readily) grew, and is to -this day growing in that place. All the victorious Moslims went on -board armed cap-à-pie, and waited till the ships built by Tímúr-tásh -at Kághid kháneh made their appearance near Iyyúb (at the extremity of -the harbour), in full sail, with a favourable wind. They soon joined -the fleet from Ok-meïdán, amid the discharge of guns and cannons, -and shouts of _Hóï Hóï!_ and _Allah! Allah!_ When the Káfirs saw -the illustrious fleet filled with victorious Moslims approach, they -absolutely lost their senses, and began to manifest their impotence -and distress. Their condition was aptly expressed in that text (Kor. -II, 18): “They put their fingers in their ears, because of the noise -of the thunder, for fear of death!” and they then began to talk of -surrendering on the twentieth day. Pressed by famine and the besieging -army, the inhabitants deserted through the breaches in the walls, to -the Moslims, who, comforted by their desertion, received them well. On -that day, the chiefs (báïs) of Karamán, Germiyán, Tekkeh-ílí, Aïdin, -and Sáríkhán, arrived with 77,000 well-armed men, and gave fresh life -to the hearts of the faithful. Tímúr-tásh having passed over with his -fleet to the opposite side, landed his troops on the shore of Iyyúb, -where he attacked the gates of Iyyúb and Sárí-Sultán; Mulá Pulád, a -saint who knew the scripture by heart and worked miracles, attacked -that of Pulád; and Sheikh Fanárí took post at the Fener kapú-sí (the -Fanal-gate). The Káfirs built a castle there in one night, which -would not now be built in a month, and which is actually standing and -occupied. A monk named Petro having fled from that castle with three -hundred priests, all turned Moslims, and that gate was called from him -Petró kapú-sí. Having by God’s will conquered the newly-built castle -that night, he received a standard and the name of Mohammed Petro. -Ayà-dedeh was stationed with three hundred Nakshbendí Fakírs before -the gate of Ayá, where he fell a martyr (to the faith), and was buried -within the walls, at our old court of justice the Tekiyéh (convent) -of Sirkehjí; in the same manner, the gate at which Jubbeh ’Alí was -posted, was called the Jebálí gate, in memory of him, Jebálí being -erroneously written for Jubbeh ’Alí. He was the sheikh (i.e. spiritual -guide) of Keláún, Sultán of Egypt, and having come to Brúsah for the -purpose of being present at the taking of Islámból, became a disciple -of Zeïnu-d-dín Háfí, and was called Jubbeh ’Alí, from his always -wearing a jacket (jubbeh) made of horse-cloth; he was afterwards, when -Mohammed marched against Islámból, made chief baker (ekmekchí-báshí), -and provided, no creature knows how, from one single oven the whole -army, consisting of many hundred thousand servants of God, with bread -as white as cotton. He did not embark at the Ok-meïdán, but with three -hundred Fakírs, disciples of Zeïnu-d-dín Háfí, who, having spread -skins upon the sea near the garden of the arsenal, employed themselves -in beating their drums and tambours, and singing hymns in honour of -the unity (tevhíd) of God. They then, unfurling the standard of Háfí, -passed over the sea clearer than the sun, standing on their skins as -on a litter, to the terror of the infidels doomed to hell! Jubbeh -’Alí having taken up his from the sea, was posted at the Jebálí gate. -After the conquest he voluntarily fell a martyr, and was interred in -the court of the Gul-jámi’í (the rose-mosque), where an assemblage of -Fakírs afterwards found a retreat from the world. Khorós dedeh was -engaged at the Un-kapání gate, which therefore bears his name; and -below it, on the left hand as one enters, there is a figure of a cock -(khorós). He was a Fakír, and one of the disciples of my ancestor -Ahmed Yeseví. He came from Khurasán, when old and sickly, with Hájí -Begtásh, in order to be present at the siege of Islámból, and got the -nickname of Khorós-dedeh (father cock), from his continually rousing -the faithful, by crying out, “Arise, ye forgetful!” Yáúzún Er, who -was a very pious man, built within the Un-kapání a mosque in honour -of him; it is now in the Sighirjílar chárshu-sí (beast market), and -named afterwards the mosque of Yáúzún Er. Khorós-dedeh died sometime -afterwards near the gate called after his name, and was buried near -the high-road, outside of the Un-kapání gate, beside my ancestor. A -conduit for religious ablutions has been erected near it, and is now -visited as a place of pilgrimage. ’Alí Yárík, Bey of Ayázmánd, a nephew -of Uzún-Hasan, of the Karákoyúnlí family, attacked the Ayázmah gate. -He dug a well there for the purpose of renewing his ablutions; hence -the gate received the name Ayázmah (Ἁγίασμα) kapú-sí: the water is -pure spring-water, though on the edge of the sea. Sheïkh Zindání was a -descendant of Sheïkh Bábá Ja’fer, who having come as ambassador in the -time of Hárúnu-r-Rashíd, was poisoned by the king (_i.e._ emperor), and -buried within the Zindán kapú-sí (prison-gate). Sheïkh Zindání visited -this place, having come from Edirneh (Adrianople) with “the conqueror,” -at the head of 3,000 noble Seyyids (descendants of Mohammed), who -gave no quarter, soon made the Zindán kapú-sí his castle, and having -entered it, made a pilgrimage to his ancestor’s tomb, and laid his -own green turban on the place where Bábá Ja’fer’s head rested. He -continued for seventy years after the conquest as Turbehdár (warden -of the sepulchre) and built a convent there. The Emperor, as he had -made a prison in that place, called it Zindán kapú-sí (the Bagnio), -and it was conquered by Zindání. The Sheïkh having appointed in his -stead a Sayyid of the same pure race, to take charge of the tomb of -Ja’fer Bábá, accompanied Sultán Báyazíd in his expedition against Kilí -(Kilia) and Ak-kirmán, in the year 889 (A.D. 1484). He died at Edirneh -(Adrianople), after his return with Báyazíd from those conquests, and -on that occasion the Sultán caused all the prisoners in the public -prison there to be set at liberty for the good of the Sheïkh’s soul, -and erected a chapel (turbeh) over his tomb, outside of the Zindán -Kulleh-sí, having attended his funeral in person. His turbeh is now a -great place of pilgrimage, and all his children are buried there. It -is called the Ziyáret-gáh of ’Abdu-r-ruuf Samadání. The wardens of the -tomb of Bábá Ja’fer at Islámból are still members of his family, and -their genealogical tree is as follows: ’Abdu-r-ruuf Samadání (otherwise -called Sheïkh Zindání) son of Sheïkh Jemálu-d-dín, son of Bint-Emír -Sultán, son of Eshrefu-ddín, son of Táju-d-dín, son of the daughter of -Seyyid Sikkín (buried near Ak-Shemsu-d-dín, at Túrbahlí Kóï), son of -Ja’fer Bábá (buried at Islámból), the son of Mohammed Hanifí, from whom -my ancestor Ahmed Yeseví was also descended; our genealogical trees -were therefore well known to me. - -Kámkár Beg, of Kútáhiyeh, was one of the Germiyán-óghlú (_i.e._ the -children of Germiyán). He, with three thousand young heroes, assailed -the Shehíd kapú-sí (martyrs-gate). As it is near Ayá Sófiyah, the -Christians assembled there in great multitudes, opened the gate, and -sallying forth with great fury, made all their Muselmán assailants -martyrs. In the time of Hárúnu-r-rashíd, also, some of the illustrious -auxiliaries of the Prophet (_ansár_) quaffed the cup of martyrdom -there, hence it has been named the Martyrs (Shuhúd) gate, though -incorrectly called by the vulgar, Jews’ (Juhúd) gate. The gates of the -royal palace (Khúnkár seráï) sustained no siege; but the gate near the -Seven Towers was attacked by Karamán-óghlú with the new reinforcements. -The troops from Tekkehbáï were posted before Silivrí-gate; those from -Aïdín, before the new gate (Yení kapú); those from Sárúkhán, before -the Cannon-gate (Tóp kapú-sí), where they were slain, and replaced -by those from Munteshá. The force from Isfendiyár was ordered to -besiege the Adrianople-gate (Edirneh kapú-sí), and that from Hamíd, the -Crooked-gate (Egrí kapú). So that Islámból was besieged on two sides, -and nothing but the Kúm kapú (Sand-gate) on the sea-shore, and the wall -from the Seven Towers to Seraglio-Point, remained free from attack. At -the Seven Towers, the poet Ahmed Páshá, disregarding the fire of the -infidels made several breaches. At the Silivrí-gate, Haïder Páshá’s -fire gave not a moments respite to the infidels. At the new gate (Yení -kapú), Mahmúd Páshá, commander of the troops from Aïdín, stormed the -wall which he had battered three times without success. The commander -at the Tóp kapú-sí was Nishání, also called Karamání Mohammed Páshá, -a disciple of Jellálu-d-dín Rúmí. He had given devilish (_khabelí_) -proofs of his valour in the war against Uzún Hasan. While he stood -at the Cannon-gate, not a cannon could the Káfirs discharge. At the -Edirneh-gate (Adrianople), the commander was Sa’dí Páshá, who having -dwelt along with Jem-Sháh in Firengistán, had learned many thousand -military arts. Being united heart and soul with the valiant men from -Isfendiyár stationed at that gate, they vied with him in their heroic -deeds, remembering the prophetic tradition that says “We shall be the -conquerors of Kostantaniyyeh” (Constantinople). Seven places are yet -shewn near that gate where they battered down the wall. Hersek-Oghlú -Ahmed Páshá had the command at the Crooked-gate (Egrí-kapú), where by -many straight-forward blows he sidled himself into the midst of the -infidels till he reduced them all to a mummy. - -In this way Kostantaniyyeh had been besieged for twenty days, without -any signs of its being conquered. The Moslem warriors, the seventy -Unitarians, and three thousand learned ’Ulemás, favourites of God -(Evliyá-llah), masters of the decrees of the four orthodox sects, began -to be afflicted by the length of the siege, and with one accord offered -up their prayers to the Creator for his aid, when suddenly there was -darkness over Islámból, with thunder and lightning; a fire was seen -to ascend to the vault of heaven from the Atmeïdán; the strongest -buildings flew into the air, and were scattered over sea and land. On -that day three thousand infidels fled from the city, through alarm and -terror. Some were honoured by the profession of Islám, and admitted -into the emperors service; others fled to different countries; but the -rest, who would not abandon the faith of the Messiah, set to work to -repair the breaches, and continued firm in their resistance. They were -much pressed, however, by want of food and ammunition. - -On the thirtieth day of the siege, Sultán Mohammed having placed the -’Urf (_i.e._ the judicial turban) on his head, and sky-coloured boots -on his feet, mounted a mule which might rival Duldul (Mahomet’s steed), -made the round of the walls, and distributed largesses among his -troops. He then passed over with many thousand men from Iyyúb to Kághid -khánah, and crossing the streams of Alí Beg Kóï and Kághid Khánah came -to the place called Levend-chiftlik, where forty ships (firkatah) -had also been built. These, like the former, they moved on rollers -to the Ok-meïdán, and launched them at the Sháh-kúlí stairs into the -sea, filled with some thousand scarlet scull-capped Arabs, burning as -brandy, and sharp as hawks. - - - - -SECTION XI. - - -There appeared off Seraglio Point ten large admirals’ ships and ten -frigates, completely armed and equipped, with the cross-bearing ensign -flying, drums beating, and music playing; and casting anchor there, -they fired their guns with indescribable demonstrations of joy, while -the Moslims advanced from the Ok-meïdán in two hundred boats and -skiffs, embarked on board their own vessels, rushed on these ten ships -like bees swarming upon a hive, and enthralled them, head and stern, -with their ropes like a spiders web. The infidels, supposing that they -were only come on a parley, stood quietly without stretching out a hand -against them. The Moslims, in the mean time, shouting “Allah! Allah!” -began to tie their hands behind their backs, and to plunder their -ships; when the infidels, speaking in their own language, said “_Chi -parlai_,” that is to say, “What do you say?” The Káfirs discovered by -the answer who they were, and cried out, “These Turks have entered -our ships like a plague, we can make no resistance.” On entering the -harbour they had fired all their guns as signals of joy, and were now -so crowded together that they could not use their arms, they were -therefore all taken. The infidels within the town, seeing this sad -event, those who were coming to succour them having been thus taken, -tore their hair and beards, and began a heavy fire from the batteries -at Seraglio Point, the Lead Magazines at Ghalatah, and the Kíz -Kulleh-sí (Tower of Leánder). The undaunted Moslims, however, in spite -of the enemy’s batteries, lowered the cross-bearing flag on the twenty -ships which they had taken, put all the prisoners on board of their -own vessels, and came to an anchor before the garden of the arsenal, -firing their guns repeatedly from joy and exultation. The serden-gechdí -(_i.e._ mad caps) immediately disembarking from the vessels, brought -the glad tidings to the Sultán and Ak-Shemsu-d-dín, in the garden of -the arsenal; when the latter, turning to Mohammed, said: “When your -majesty, being then a prince at Maghnísá, heard of the taking of ’Akkà, -Saïdá, and Berût (Acrí, Sidon, and Beïrút) in Egypt, by the infidels, -and grieved at the thoughts of what the captives, women, and children -must suffer, I comforted you by saying, that when you conquered -Islámból you would eat of the sweetmeats taken in the plunder of -’Akkà. Lo! those sweetmeats are now presented to you, and my prophetic -prayer, that the city might be conquered on the fiftieth day, has -been answered!” There were found by the Musulmáns on board the twenty -ships, three thousand purses of coins (fulúrí) of Tekiyánús (Decianus), -one thousand loads of pure gold, two thousand loads of silver, eight -thousand prisoners, twenty captains of ships, a French princess (a -kings daughter, a yet unexpanded blossom), a thousand Muselmán damsels, -brilliant as the sun, noble and ignoble, and some thousand-times a -hundred thousand warlike stores; all of which the Sultán confided to -the care of Ak-Shemsu-d-dín, while he himself was entirely engaged in -continuing the siege. - -The complete account of the affair is this: Kostantín, the late King -of Islámból, being betrothed to a daughter of the King of Fránsah, -the latter, in order to send her with an escort worthy of her rank, -equipped a fleet of six hundred ships, and sent them to ravage the -coasts of Arabia (’Arabistán). In that unhappy year they had plundered -’Akkah, Saïdah, Berút, Tarábulus (Tripoli), Ghazzah, and Ramlah, as far -as the land of Hásán (Haúrán?), and carried off more than two thousand -Húrí-like damsels from ’Arabistán, with spoils to the amount of -millions. Of this fleet, ten galeons and ten frigates were dispatched -to carry the Princess to Islámbúl. When they reached the straits of the -White Sea (the Dardanelles), they discovered that the Túrks had built -castles there; but these accursed fellows, by disguising themselves, -taking advantage of a fresh southerly breeze, and sending forwards five -empty ships to receive the fire from the castles, in two hours got -twenty miles beyond them. Having by this stratagem reached Islámból, -they were taken, thank God! as has been related. This French princess -afterwards gave birth to Yildirím Báyazíd; but other historians tell -the story differently, and say that she was taken by the father of -Mohammed the Conqueror, and gave birth to him, but he was in truth -the son of ’Alímeh Khánum, the daughter of Isfendiyár Oghlú. The -correctness of the first account maybe proved thus: My father, who died -an old man, was with Sultán Suleïmán at the sieges of Rhodes, Belgrade, -and Sigetvár, where that prince died. He used to converse much with -men advanced in years: among his most intimate friends there was one -who was grey-headed and infirm, but more eloquent than Amrïo-l-kaïs -or Abú-l-ma’álí. He was chief secretary to the corps of Janissaries, -and his name was Sú-Kemerlí Kójah Mustafà Chelebí. This gentleman was -certainly related to this daughter of the King of Fránsah, from whom -he continually received presents; and I remember that when I was a boy -he gave me some curious pictures which had been given to him by her. -During the siege of Sigetvár, before the death of Suleïmán was known to -the army, the silihdár (sword-bearer) Kúzú ’Alí Aghá, by the desire of -the Grand Vizír Sokól-lí Mohammed Páshá, assembled a council of war, at -which the corpse of the Sultán was seated on his throne, and his hands -were moved [by some one concealed] behind his ample robe (khil’ah). To -this council all the vizírs, vakíls, and senior officers of the army -were summoned. Among them were the rikábdár (stirrup-holder) Julábí -Aghá, the metbakh emíní (clerk of the kitchen) ’Abdí Efendí, my father, -and the abovementioned Sú-kemerli Kójáh Mustafá. He was at that time so -old, that when he accompanied the army he was always carried about in -a litter (takhti-reván). He had been one of the disciples of the great -Muftí Kemál Páshá-zádeh, and was deeply read in divinity and history. -Being one of the servants of Kemál Páshá-zádeh, “I was,” he used to -say, “when a youth of twenty-five years of age, present at the conquest -of Cairo by Sultán Selím I.” A.H. 923 (A.D. 1517); and the writer of -these pages was lost in astonishment when he heard him give an account -of the great battles of Merj Dábik and Kákún, of Sultán Ghaúrí’s -quaffing the cup of destiny, of his son Mohammed’s being deposed by the -soldiery on account of his youth, of Túmán-Báï’s succeeding him, of -his continued war and twenty-three battles with Selím, till at length -Caïro was taken. He was a most faithful man, and one whose word could -be taken with perfect security; and having heard him relate the story -of the abovementioned French princess from beginning to end, I write it -down here. - - -_An Explanation of the Relationship between the House of ’Osmán and the -King of France._ - -Sú-Kemer-lí Mustafá Chelebí gave this narrative: “My father was the son -of a King of France, named——. When the treaty had been made by which -he engaged to give his daughter (my father’s sister) to the Tekkúr -(the Emperor of Constantinople), a fleet of six hundred vessels was -dispatched to ravage the coasts near the castle of ’Akkah, in order -to furnish her with a dowry. It returned home laden with an immense -booty, and a vast number of captives, male and female, and having -reached Párisah, the ancient capital of our country, great rejoicings -were made. Among the female captives there was a young Seyyideh (_i.e._ -one of the prophetic race), who was given by the King of France to my -father, and from whom I was born. When I was three years old, the king -my grandfather sent my father with his sister, and vast treasures, to -Islámból, and having been captured at Seraglio Point, we were delivered -up to Sultán Mohammed, in the garden of the arsenal. After the city was -taken, my father was honoured by admission into Islám (the Mohammedan -faith), having been instructed by Ak-Shemsu-d-dín, and all the -victorious Moslims having reverently presented his sister the princess -to the Sultán, she was also instructed in Islám by the same holy man, -but refused to embrace it. The Sultán upon this said, “We will give -her an excellent education,” and did not trouble himself to insist -much on that point. I was then five years old, and being taught the -doctrines of Islám by Ak-Shemsu-d-dín, received the honour of Islámism -(God be praised!) without any hesitation. My father was made one of -the kapújí-báshís (lord-chamberlains), and I was brought up in the -seráï kháss (_i.e._ the Grand Seignor’s palace) by my aunt, my father’s -sister. Mohammed Khán having afterwards formed a close attachment for -my aunt, she became the mother of Sultán Báyazíd (II) Velí, and the -princes Jem and Núru-d-dín.” “When my aunt,” he added, “died, as she -had never embraced Islám, Sultán Mohammed II. caused a small sepulchre -(kubbeh) to be erected beside the sepulchral chapel (turbeh) which he -had built for himself, and there she was buried. I myself have often, -at morning-prayer, observed that the readers appointed to read lessons -from the Korán [in these turbehs] turned their faces towards the bodies -of the defunct buried in the other tombs while reading the lessons, but -that they all turned their backs upon the coffin of this lady, of whom -it was so doubtful whether she departed in the faith of Islám. I have -also frequently seen Franks of the Fránsah tribe (_i.e._ French), come -by stealth and give a few aspers to the turbeh-dárs (tomb-keepers) to -open this chapel for them, as its gate is always kept shut. So that -there can be no doubt, according to the account given by Srí Kemer-lí -Mustafá Chebebí, that a daughter of the King of France became the wife -(khátún) of Mohammed the Conqueror (Abú-l Fat-h), and the mother of -Sultán Báyazíd.” - - -_An Account of the heroic Deeds and Misfortunes of Jem-Sháh, son of the -Emperor Mohammed Abú-l Fat-h (the Conqueror)._ - -When Báyazíd Velí was khalífah, his brother Jem-Sháh (these two being -princes of a high spirit) contended with him for the possession of this -foul world, and having been worsted in a great battle on the plains of -Karamán, fled to Kalávún Sultán of Egypt. From thence as he was going -on a pilgrimage to Meccah, he was driven by the buffetting of the -sea on the shores of Yemen and ’Aden, whence he visited the tomb of -Veïso-l Karní, performed the pilgrimage, and travelling through Hijáz, -returned to Egypt, from which country he went by sea to Rhodes and -Malta, and from thence to France to visit his grandmother (the Queen of -France), one of the most exalted sovereigns of that time, accompanied -by 300 Muselmán followers: he spent his time like a prince, in hunting -and all sorts of enjoyment. One of his most favoured companions and -counsellors was his _defterdár_ (secretary) Sivrí Hisárí; another was -’Ashik-Haïder. Seventeen sons of báns (princes) stood before him [as -slaves] with their hands crossed upon their breasts [ready to receive -and execute his orders]. He was always followed by this suite in all -his travels through Káfiristán (the land of the infidels). He composed -some thousand penj-beïts mukhammases, and musaddeses (odes), together -with kásáyids (elegies), which form a díván (collection of poems), -praised by all the world. - -_A Stanza by Jem-Sháh._ - - Bird of my soul, be patient of thy cage, - This body, lo! how fast it wastes with age. - The tinkling bells already do I hear - Proclaim the caravans departure near. - Soon shall it reach the land of nothingness, - And thee, from fleshy bonds delivered, bless. - -In this kind of elegies he was an incomparable poet. Sultán Báyazíd at -length sent an ambassador to the King of France and claimed Jem-Sháh. -On this the ill-complexioned Frank caused a sallow-faced fellow to -cut his throat while shaving him with a poisoned razor. The corpse of -Jem, together with his property, amongst which was an enchanted cup, -which became brimful as soon as delivered empty into the cup-bearers -hand, a white parrot, a chess-playing monkey, and some thousands of -splendid books, were delivered up to Sa’dí Chelebí (Sivrí Hisárí) and -Haïder Chelebí, that they might be conveyed to the Sultán. Jem’s Sa’dí -[_i.e._ Sivrí Hisárí], being a learned and acute man, first dyed the -parrot black, and taught him to say, “Verily we belong to God, and -to Him shall we return! Long live the Emperor!” He then returned to -him with the remains of his master, and delivered over his property -to the imperial treasury. But when Báyazíd asked “where is the white -parrot?” the bird immediately repeated the above-mentioned text, and -added: “Sire, Jem-Sháh having entered into the mercy of his Lord, I -have put off the attire of the angel clad in white, and clothed myself -in the black of mourning weeds.”—“How!” said the Sultán, addressing -himself to Sivrí Hisárí, “did they kill my brother Jem?” “By Heaven! O -Emperor!” replied he, “though he indulged in wine, yet he never drank -it but out of that enchanted cup, nor did he ever mingle with the -infidels, but spent all his time in composing poetry; so by God’s will -there was a certain barber named Yán Oghlí (John’s son), who shaved -him with a poisoned razor, which made his face and eyes swell, and -he was suffocated.” Báyazíd ordered the remains of Jem to be buried -at Brúsah, beside his grandfather Murád II. While they were digging -the grave there was such a thunder-clap and tumult in the sepulchral -chapel, that all who were present fled, but not a soul of them was -able to pass its threshold till ten days had passed, when this having -been represented to the Sultán, the corpse of Jem was buried by his -order in his own mausoleum, near to that of his grandfather. Prince Jem -Sháh died in A.H. 900, after having spent eleven years in travelling -through Egypt, Arabia, Syria, Mesopotamia, and in Firengistán, through -Spain and France, and having escaped from his brother’s den, and -drunk of the cup of Jem, he at last was intoxicated by drinking of -the cup of Fate. According to the French account, however, another -person was killed by the poisoned razor, and his corpse was sent to -Rúm (Turkey) instead of the remains of Jem, who in fact became King -of France, and was the forefather of the present sovereign of that -country. On enquiring into this report, and hearing what had happened -at the tomb, _viz._ that Murád would not allow the corpse to be buried -in his mausoleum, he ordered it to be interred elsewhere. After the -taking of Uïvár (Raab) in the year 1073 (A.D. 1662-3), Mohammed Páshá -was sent as ambassador the following year, 1074 (1663-4), into Germany -(Alámán Díarí), in order to conclude a peace with the emperor of -that country (Nemseh-Chásárí): having accompanied him I spent three -years in visiting, under the protection of a passport (pátentah) -written by him, the seven kingdoms of Káfirístán. Having set foot on -the land of Dúnkárkeïn (Dunkirk), situated on the shore of the ocean -which separates the eastern side of the New World from France, I -passed the Ramazán of the year 1075 (March 1665) there, and having an -acquaintance with some well-informed priests (pápáslar), I asked them -about the history of Jem-Sháh. They answered, that when the order came -from the ’Osmánlí (Sultán) to kill Jem, the French king spared him -out of pity, as being a relation to the ’Osmánlí (family) and his own -sister’s son, and that having caused another person who resembled Jem -to be poisoned, they sent his corpse to Islámból, saying it was that -of Jem: that having been afterwards made king of the country on the -borders of France (tísh Fránsah) at the time of the conquest of Egypt -by Sultán Selím, he sent him presents with letters of congratulation on -his victory. They also confirmed the account of the near relationship -between the House of ’Osmán and the Kings of France through the mother -of Sultán Báyazíd and the progeny of King Jem. He is buried, they -added, in a mausoleum (kubbah) in a garden like Irem, outside of the -city of Paris, where all the Musulmáns his companions and slaves have -been entombed. It is on account of this relationship between the house -of ’Osmán and the French kings, that when the foreign ambassadors are -assembled in the díván the Frank ambassadors stand below, because -their sovereigns are not Moslems; but the French is placed above the -Persian ambassador, below whom the German envoy is seated, so that -the ambassador from Persia has an infidel on each side. Murád IV., -conqueror of Baghdád, altered this regulation, and gave precedence to -the French ambassador over all others, and the Russian (Moskov) then -taking the right hand of the Persian; an arrangement which offended -the German ambassador, but he was obliged to acquiesce in it. This -distinguished honour was granted to France because a French princess -was the mother of Sultán Báyazíd. - -Let us now return from this digression to the siege of the castle of -Kostantín. Sultán Mohammed Khán having taken the daughter of the King -of France out of the booty of the captured fleet, and by the advice -of the captors, placed the rest in the hands of Ak-Shémsu-d-dín to -be divided among the army, continued to encourage the besiegers. At -length the fiftieth day came. It was manifest that all was terror and -confusion within the city, and these graceless Christian infidels -planting a white flag on the ramparts, cried out, “Quarter, O chosen -House of ’Osmán! we will deliver up the city.” A respite of one day was -therefore given to all the unbelievers, to go by land or sea to any -country that they would. The Sultán then having the pontifical turban -on his head, and sky-blue boots on his feet, mounted on a mule, and -bearing the sword of Mohammed in his hand, marched in at the head of -70,000 or 80,000 Muselmán heroes, crying out, “Halt not, conquerors! -God be praised! Ye are the vanquishers of Kostantaniyyeh!” He led -them directly to the palace of Constantine (Takfúr Seráï), where he -found some thousands of infidels assembled and prepared to defend it -resolutely. A great battle ensued, and in that contest Kostantín, the -king, was slain, and buried with the rest of the faithless (káfirs) in -the Water Monastery (Súlú Menastir). The treasures in the king’s palace -were so great that God only knows their amount. They were amassed by -this Kostantín, who was a merchant, and as rapacious as a griffin -(’anká), and had rebuilt Islámbúl the ninth time. Mohammed proceeded to -the church of Ayá Sófiyah in order to express his thanks by saying a -prayer, accompanied by two inclinations of the head (_rik’at_). Twelve -thousand monks who dwelt within and all around it, having closed its -doors, threw from the roof, towers, turrets, and belfries, arrows and -burning pitch, and naptha on the Moslems. Mohammed having invested the -church with the armies of Islám, like a swarm of hornets, for three -days and three nights, at length took it on the fifty-third day. He -then having slain a few monks, entered the church, bearing the standard -of the Prophet of God in his hand, and planting it on the high altar -(_mihráb_), chaunted, for the first time, the Mohammedan ezán (call -to prayers). The rest of the Muselmán victors having put the monks to -the edge of the sword, Ayá Sófiyah, was deluged with the blood of the -idolaters. Mohammed, in order to leave them a memorial of his skill in -archery, shot a four-winged arrow into the centre of the cupola, and -the trace of his arrow is still shown there. One of the archers of the -Sultán’s guard having killed an infidel with his left hand, and filled -his right with his blood, came into the Sultán’s presence, and clapping -his hand red with blood on a white marble column, left the impression -of a hand and fingers, which is still seen near the turbeh-kapú-sí. It -is on the opposite corner as one enters, at the height of five men’s -stature above the ground. - - -_Eulogium on Yá Vudúd Sultán._ - -While Sultán Mohammed was going in solemn procession round Ayá Sófiyah -a flash of lightning was seen to strike a place called Terlú-direk, -and on going thither they found a body lying with its face turned -towards the kibleh, and written on its illuminated breast in crimson -characters, the name Yá Vudúd (O All-loving). Ak-Shemsu-d-dín, -Karah-Shemsu-d-dín, and the other seventy holy men, exclaimed, “This, -O Emperor! was the cause of Islámból’s falling on the fiftieth day.” -Having prayed that it might fall in fifty days, on that very day -he resigned his soul and bore his prayer to heaven. Then while all -those learned, righteous and excellent men were making the necessary -preparations for washing that noble corpse, a voice was heard from the -corner of the Terlú-direk (the sweating column), saying: “He is washed -and received into mercy, now therefore inter him.” All were breathless -with astonishment: and those venerable sheïkhs having placed the -illustrious corpse of Yá Vudúd Sultán on a bier, and intending to bury -him near Shehíd-kapú-sí, proceeded to the stairs of Emír Oní, where -the bier was put into a boat, which instantly, without an oar plyed or -a sail set, flew like lightning, and did not stop till it came near -[the tomb of] Abú Iyyúb Ensárí. There the holy man was buried, and the -neighbouring landing-place was thence called Yá Vudúd Iskeleh-sí. - -Sultán Mohammed Khán, Father of Victory (_i.e._ the Conqueror), a -Sultán son of a Sultán of the Islamitic sovereigns of the House of -’Osmán, entered Islámból victoriously on Wednesday the 20th day of -Jumázíu-l-ákhir, in the year of the Prophet’s flight 867 [1st July, -A.D. 1453], as was expressed by the prophetic and descriptive letters -of the text _beldetun tayyibetun_ (a good city), and in the day, hour, -and minute, which had been foretold to the Sultán by Ak-Shemsu-d-dín. -Several poets and men of learning have made other lines and technical -words containing the date of this victory of victories; but the date -found in the exalted Korán is complete, if the last letters are -counted as they are pronounced. Sultán Mohammed II. on surveying more -closely the church of Ayá Sófiyah, was astonished at the solidity -of its construction, the strength of its foundations, the height of -its cupola, and the skill of its builder, Aghnádús. He caused this -ancient place of worship to be cleared of its idolatrous impurities -and purified from the blood of the slain, and having refreshed the -brain of the victorious Moslems by fumigating it with amber and -lign-aloes, converted it in that very hour into a jámi’ (a cathedral), -by erecting a contracted mihráb, minber, mahfil, and menáreh, in that -place which might rival Paradise. On the following Friday, the faithful -were summoned to prayer by the muëzzins, who proclaimed with a loud -voice this text (Kor. xxxiii. 56): “Verily, God and his angels bless -the Prophet.” Ak-Shemsu-d-dín and Karah Shemsu-d-dín then arose, and -placing themselves on each side of the Sultán, supported him under his -arms; the former placed his own turban on the head of the conqueror, -fixing in it a black and white feather of a crane, and putting into -his hand a naked sword. Thus conducted to the minber he ascended it, -and cried out with a voice as loud as David’s, “Praise be to God the -Lord of all worlds,” (Kor. i. 1.) on which all the victorious Moslems -lifted up their hands and uttered a shout of joy. The Sultán then -officiating as khatíb pronounced the khutbeh, and descending from the -minber, called upon Ak-Shemsu-d-dín to perform the rest of the service -as Imám. On that Friday the patriarch and no less than three thousand -priests who had been concealed underneath the floor of the church, -were honoured by being received into Islám. One of them, who was three -hundred years old, they named Bábá Mohammed. This man pointed out a -hidden treasure on the right side of the mihráb, saying it was placed -there by Suleïmán (Solomon), the first builder of this ancient place -of worship. The Sultán having first offered up prayer there for the -prosperity and perpetuity of the place, caused the ground to be dug -up beneath it, and during a whole week many thousand camel-loads of -treasure in coins of Tekiyánús and Okí-yúnus (Decianus and——), were -carried away and deposited in the royal treasury and in the garden of -the arsenal. - - -_On the glorious Conquest of the Ok-meïdán (Archery-ground)._ - -When the Sultán had distributed all the booty among the victors, he -caused the idols like Vudd, Yághús, Ya’úf, Suvá’, and Nesr, which were -found set with jewels in Ayá Sófiyah to be carried to the Ok-meïdán, -and set up there as marks for all the Muselmán heroes to shoot their -arrows at; and from thence an arrow which hits the mark, is to this -day called by archers an idol’s arrow (púteh ókí). One of those idols -was standing till knocked to pieces in the time of Sultán Ahmed Khán. -Another was called Azmáïsh, because it stood on the south side, and -the arrows hit it when shot with a northerly wind; the spot on which -it stood is now called Tóz-kópárán-áyághí (Dust-maker’s Foot). Another -idol called Hekí, placed near Kháss-kóï, was most easily hit from -the north; hence the phrase “a hekí-shot.” Another called Písh-rev, -placed on the north-west side, and most easily hit from the south-east -(kibleh), still gives its name to such a shot. From Pelenk, placed on -the west side and hit from the east, the term pelenk is derived. In -short, having placed twelve different idols on the four sides of the -Ok-meïdán, a grand archery-match was made, and all the old archers, -each shewing his skill in taking aim at them, made glad the soul of the -illustrious Sa’d Vakkás, and hence arose the custom among the people -of Islámból of meeting there on holidays for the purpose of trying -their skill in archery. Sultán Mohammed II. having gone thence to the -garden of the arsenal, gave a banquet for three days and three nights -to all the Moslem conquerors, himself appearing like the cháshnegír -báshí (chief butler), with his skirts girt up round his loins and a -handkerchief in his girdle, offering them bread and salt, and providing -them with a splendid dinner. After the repast he carried round the -ewer, and poured out water for the learned and excellent to wash their -noble hands; thus for three days and three nights breaking his spirit -by performing these services. - - -_Distribution of the Booty._ - -After this splendid feast, which lasted three days and three nights, -the Sultán accompanied by the three imperial defterdárs and all the -clerks of the army, proceeded to pile up in the garden of the arsenal, -the treasures taken on board of the French fleet, with those pointed -out in the Ayá Sófiyah by Mohammed Bábá, and those taken from the -seven thousand monasteries, convents, and palaces within the city. -The first to whom their share was allotted were the physicians, -oculists, surgeons, washers of the dead and grave-diggers serving in -the army; next the sherífs (_i.e._ members of the Prophet’s family); -then the learned and pious ’ulemá and sulehá (_i.e._ doctors of law); -then the imáms, khatíbs, and sheïkhs; after them the móllás and -kázies (judges); then the serden gechdis (dread-noughts); next the -Arab marines who dragged the ships overland, from the village thence -called Levend-chiftlik; after them the janissaries; then the sipáhíes, -za’íms, tópchís, jebehjís, lághemjís, eshekchís, horsekeepers, and -camp-servants, respectively forming together one hundred and seventy -thousand men, to whom sixty-three thousand houses were allotted, -besides their legal share of the spoils. Out of this the victors paid -during their lives the tenth appointed by God’s law, to the Sultán, -whose own share was three thousand eight hundred captives, twenty -thousand purses of gold, coins of Tekiyánús and Yánkó son of Mádiyán, -three thousand palaces, two bezestáns, and seven thousand shops. They -also gave to the Sultán the mosque of Ayá Sófiyah, with seven great -convents, and fixed the rent to be paid by him for the New Seráï at one -thousand aspers a day. A Jew, who offered one thousand and one aspers, -was put to death. In the karamán-ward of the city three hundred lofty -palaces were given to the ’ulemá, one hundred and sixty-two to the -janissaries, seventy to the vezírs, seven to each of the seven kubbeh -vezírs. In short, all the houses in Islámból were thus distributed -among the victors, and the daughter of the French King mentioned above, -was given to the Emperor. Thus was every duty which the law required -fulfilled. Ak-Shemsu-d-dín then standing up, thus spoke: “Know and -understand ye Moslem conquerors, that it is you of whom the last of -the prophets, the joy and pride of all creatures, spoke, when he said: -‘Verily they shall conquer Kostantaniyyeh; the best of commanders is -their commander; the best of armies is that army!’ Squander not away -then these treasures, but spend them on good and pious foundations -in Islámból; be obedient to your Emperor; and as from the days of -’Osmán down to the present time, you called your Emperor Beg, so from -henceforth call him Sultán; and as at the feast he girded up his loins, -and served you himself, in return for his bounty, call him Khúnkár.” -He then fastened to the head of the Sultán a double black and white -heron’s plume (aigrette), saying: “Thou art now, O Emperor, become the -chosen Prince of the House of Osmán, continue to fight valiantly in -the path of God!” A shout of victory was then made, and the Muselmán -warriors took possession of their new habitations. It was at that -time that, with the permission of Ak-Shemsu-d-dín and the other holy -men, a coin was first struck bearing this legend: “The Sultán, son -of a Sultán, Sultán Mohammed Khán, son of Sultán Murád Khán, be his -victory exalted; coined in Kostantaniyyeh in the year 757.” On the -following day, when the Sultán, as he came out of the harem, received -Ak-Shemsu-d-dín in the Arsenal-Garden: “Did you not eat some sweetmeats -last night, Sire?” said the latter. “No,” replied the Sultán, “we eat -none!”—“Do you not remember,” replied the holy man, “that when you -were so much grieved while governor of Maghnísá, on hearing of the -capture of ’Akkah by the Franks, I told you that you would eat some -of their sweetmeats when you had taken Islámból? And did you not last -night enjoy the society of the French princess? Was not that tasting a -sweetmeat won from the Franks? Henceforward let that unexpanded rose -be called ’Akídeh (sugar-candy) Khánum, and be thou thyself styled -Khúnkár (blood shedder). Let this day be a day of rejoicing, but let it -likewise be a day of justice! Of the three thousand blooming Mohammedan -virgins who came in the suite of ’Akídeh your spouse (khássekí), let -not one be touched, but send to ’Akkah, Ghazzah, Ramlah, Khaúrán, all -the countries whence they were taken, a register containing their -names, and order their parents, relations, and friends to repair to -Islámból, that each of them may, with the consent of their parents, be -joined in lawful marriage with one of the Moslem warriors, and the city -of Islámból be thus made populous.” The counsels of Ak Shemsu-d-dín -were followed; and in a short time ten thousand fathers, mothers, -relations, and connexions, hastened to the city, and three thousand -heroes were made happy by being joined in lawful matrimony to three -thousand virgins. Orders were then issued to all the vezírs who were -Páshás in Europe and Asia, to send all the sons of Adam from each -district to Islámból. Thus the ward of Uskúblí was peopled by the -inhabitants of Uskúb; the Yení Mahallah by the people of Yení-shehr; -that of Ayá Sófiyah by the people of Sófiyah; that of Tenes by the Urúm -(Greeks) from Mórah (the Morea); the neighbourhood of Tekkúr-serái and -Shahíd-kapú-si by the Jews of fifty communities brought from Seláník -(Thessalonica); Ak-Seráï by the people from Anátólí (Natolia); the ward -below the castle by the Syrians and Arabs; the Persians were settled -in Khójah-khán near Mahmúd Páshá; the Gypsies (Chingáneh) coming from -Balát Shehrí are established in the Balát-mahalleh-sí; the U’luch from -’Akl-bend in the ’Akl-bend ward; the Arnáúts (Albanians) near the -Silivrì-gate; the Jews from Safat in Kháss Kóï; the Anatolian Turks at -Uskudár (Scutari); the Armenians of Tókát and Sívás near Súlú Monástir; -the Magnesians in the Ma’júnjí ward; the Ekirdir and Ekmidir people -at Egrí kapú; the———— in Iyyúb Sultán; the Karamanians in the Buyúk -Karamán ward; the inhabitants of Kóniyah in that of Kuchúk Karamán; -those of Tirehlí in Vefà; the people of the plain of Chehár-shenbeh in -the bázár so called; the inhabitants of Kastemúní in the Kazánjílar -(brazier’s) ward; the Láz from Tirábuzún (Trebizonde) near the mosque -of Sultán Báyazíd; the people of Gelíbólí (Gallipoli) at the Arsenal; -those of Izmír (Smyrna) in Great Ghalatah; the Franks in Little -Ghalatah (Pera); the inhabitants of Sínób and Sámsún at Tóp-kháneh. In -short, the Mohammedan inhabitants of all the large towns in the land -of the House of ’Osmán were then brought to people Islámból, called on -that account Islámí ból (i.e. ample is its Islám!). - -By God’s decree, Islámból was taken in the month of Temmúz (July), and -the sea was then dyed with the blood of some thousands of martyrs. Now -it happens, that for forty days, every year at that season, the sea -is still blood-red, from the gate of Iyyúb Ensár to the Martyr’s-gate -(Shehíd kapú-sí). This is a marvellous thing and one of God’s secrets. -“Verily God hath power over all things!” - - - - -SECTION XII. - -_Description of the new Seráï, the Threshold of the Abode of Felicity._ - - -The conqueror having thus become possessed of such treasures, -observed that the first thing requisite for an Emperor is a permanent -habitation. He therefore expended three thousand purses on building -the new Seráï. The best of several metrical dates inscribed over the -Imperial gate, is that at the bottom in conspicuous gold letters on a -white marble tablet, Khalled Allahu azza sáhibihi. May God make the -glory of its master eternal! (_i.e._ A.H. 876, A.D. 1471-2). Never -hath a more delightful edifice been erected by the art of man; for, -placed on the border of the sea, and having the Black Sea on the North, -and the White Sea on the East, it is rather a town situated on the -confluence of two seas than a palace. Its first builder was that second -Solomon, the two-horned Alexander. It was, therefore, erected on the -remains of what had been built by former princes, and Mohammed the -Conqueror added seventy private, regal, and well-furnished apartments; -such as a confectionary, bake-house, hospital, armory, mat-house, -wood-house, granary, privy-stables without and within, such that each -is like the stable of ’Antar, store-rooms of various kinds round a -garden delightful as the garden of Irem, planted with twenty thousand -cypresses, planes, weeping-willows, thuyas, pines, and box-trees, and -among them many hundred thousands of fruit trees, forming an aviary -and tulip-parterre, which to this day may be compared to the garden of -the Genii (Jin). In the middle of this garden there is a delightful -hill and rising ground, on which he built forty private apartments, -wainscoted with Chinese tiles, and a hall of audience (Arz-ódá) within -the Port of Felicity, and a fine hippodrome, on the east side of which -he erected a bath, near the privy treasury; close to which are the -aviary, the pantry, the treasurers chamber, the Sultán’s closet, the -Imperial mosque, the falconer’s chamber, the great and small pages’ -chamber; the seferlí’s and gulkhan’s chamber, the mosque of the -Buyúk-ódá, and the house of exercise, which joins the bath mentioned -above. The privy chambers (kháss-ódá), mentioned before, were occupied -by three thousand pages, beautiful as Yúsuf (Joseph), richly attired in -shirts fragrant as roses, with embroidered tiaras, and robes drowned in -gold and jewels, having each his place in the Imperial service, where -he was always ready to attend. There was no harem in this palace; but -one was built afterwards, in the time of Sultán Suleïmán, who added a -chamber for the black eunuchs (_taváshí aghá-lar_), another for the -white eunuchs (_teberdárán khásseh_, _i.e._ privy halbardiers), a -cabinet (_kóshk_) for recreations, and a chamber for the díván, where -the seven vezírs assembled four days in the week. Sultán Mohammed, -likewise, surrounded this strongly-fortified palace with a wall that -had 366 towers, and twelve thousand battlements; its circumference -being 6,500 paces, with sixteen gates, great and small. Besides all -the other officers before enumerated, there were in this palace twelve -thousand Bóstánjís, and, including all, forty thousand souls lodged -within its walls. - - - - -SECTION XIII. - -_Description of the Old Seráï._ - - -Sultán Mohammed the Conqueror also determined to place his honourable -harem in Islámból. In an airy and elevated position, on the side of -the city which overlooks the canal, there was an old convent, built -by King Púzantín, and placed in the midst of a delightful grove, -full of all sorts of beasts and birds. This convent, in the time of -Púzantín and Kostantín, had been occupied by twelve thousand monks -and nuns. The occasion of its being built was, that Simon, one of the -apostles of Jesus, having engaged in devotion, and in maintaining -a friendly intercourse with all sorts of wild animals, dug a pit in -the ground in order to supply them with water, on which a spring -of truly living water burst forth. Simon afterwards built a small -oratory there, which, in process of time, was replaced by the convent -which Mohammed destroyed, when he built upon its site the old palace -(_Eskí Seráï_) begun in the year 858 (A.D. 1454), and finished in the -year 862 (A.D. 1458). The wall has neither towers, battlements, nor -ditch; but is very strong, being cased with azure-coloured lead. Its -circumference was then twelve thousand arshíns (25,000 feet). It is a -solid square building, one side of which stretched from the brazier’s -(_kazánjílar_) quarter, near the mosque of Sultán Báyazíd, down to -the Miskí-sábún (Musk-soap) gate, from whence another extended to the -palace of Dellák Mustafá Páshá. Thence a third rested against the wall -and cistern of the little bázár. The site of the palaces of the Aghá -of the janissaries, and of Siyávush Páshá, now occupies that of the -Old Seráï. From thence the fourth side, passing above the quarter of -Tahta-l kal’ah, came again to the Brazier’s bázár. Within this palace -there were many courts, cabinets, cisterns, and fountains; a kitchen -like that of Kei-kávus, a private buttery, chambers for three thousand -halbardiers (_teberdár_), servants without ringlets, one apartment -(_ódá_) for the white, and one for the black Aghá (of the eunuchs), -who were both subordinate to the (_Kizlar Aghá_) Aghá of the Porte -(_Dáru-s-sa’ádeh_, _i.e._ the house of felicity). Having placed in this -all his favourites (_khássekí_), together with the French Princess, -he came twice every week from the new palace to the old, and on those -nights did justice there. - - -_Eulogium on the living water of the old palace (Eskí Seráï)._ - -Abú-l fat-h Mohammed, being a wise and illustrious Emperor, assembled -all his learned men in order to enquire which was the best water in -Islámból, and they all unanimously pointed out to him the spring -of Shim’ún (Simon), within the Eskí Seráï, as the lightest, most -temperate, and copious of all; which was proved by dipping a miskál -of cotton in a certain quantity of each different kind of water, then -weighing each parcel, and after drying it in the sun, weighing it a -second time. The Sultán, therefore, resolved to drink of no other water -than this, and to this time it is the favourite source from which all -his successors drink. Three men come every day from the Kilárjí-báshí, -and three from the Sakká-báshí of the Seráï, and fill six silver -flaggons, each containing twenty ounces, with this limpid water, seal -the mouths of them in presence of the inspector of water with seals of -red wax, and bring them to the Emperor. At present this fountain is in -front of the Inspector’s-gate (Názir kapú-sí) on the eastern side of -the Eskí Seráï, where Sultán Mohammed the Conqueror caused the water -to run outside of the palace, and erected the building over it; it is -now the most celebrated water in the town, and is known by the name of -the fountain of Shim’ún. In the year——, Sultán Suleïmán having enlarged -this old palace to the extent of three miles in circumference, built -three gates. The Díván kapú-sí towards the east, Sultán Báyazíd kapú-sí -to the south, and the Suleïmániyyeh kapú-sí towards the west. On the -outside of this gate Sultán Suleïmán built the mosque bearing his name -from the booty of the conquest of Belgrade, Malta, and Rhodes; and -near it colleges for science, and teaching the traditions and art of -reciting the Korán, a school for children, an alms-house, a hospital, -a cáravánseráï, a bath, and market for boot-makers, button-makers, and -goldsmiths; a palace for the residence of the late Siyávush Páshá, -another for the residence of the Aghá of the janissaries, a third for -Lálá Mustafà Páshá, a fourth for Pír Mohammed Páshá Karamání, a fifth -for Mustafà Páshá, builder of the mosque at Geïbiz, a sixth for his -daughter Esmahán Sultán, and a thousand cells, with pensions annexed, -for the servants of the mosque. The four sides, however, of the old -Seráï, were bordered by the public road, and, to this time, are not -contiguous to any house. The abovementioned palaces are all built -on the site of the old Seráï, which was erected by Sultán Mohammed -Khán, who afterwards constructed barracks for 160 regiments (Bulúks -and Jemá’ats) of janissaries, and 160 chambers (_ódás_) for the -Segbáns (_Seïmens_), a mosque for himself, chambers for the armorers -(_jebeh-jís_), powder magazines at Peïk-khánah, Kalender-khánah, -Ters-khánah, Top-khánah, Kághid-khánah, and many other similar public -buildings within and without Islámból; the sums thus expended, having -been drawn from the treasures amassed in his conquests. - - - - -SECTION XIV. - -_On the Public Officers established at Islámból at the time of the -Conquest._ - - -Within three years the city of Islámból became so populous, and -contained such a sea of men, that it was impossible to restrain its -inhabitants without public authority. The assistants first granted to -the Grand Vezír Mahmúd Páshá, were five executioners, a regiment (ódá) -of janissaries, with a Muhzir Aghá (colonel), cháúshes (apparitors) -of the Tópjís and Jebehjis, a captain (_ódábáshí_) of the Bóstánjís, -and a túfenkjí (musketeer), and matarahjí (water-carrier) taken from -the janissaries, with whom he took his rounds through the city on the -fourth day of every week, in order to punish by the falákah (bastinado) -all transgressors of the law. He went first to the Díván-khánah -(Court-house) of the tradespeople at the U’n-kapán (flour-market), -and held a díván there; he next visited the stairs (_iskeleh_) of the -fruit-market, and held a díván to fix the price of fruit; from thence -he proceeded to the green-market and shambles (Salkh-khánah), where -he settled the rate at which greens and mutton should be sold, and he -afterwards returned to the Seráï. - -The second public officer was the Segbán Báshí (commander of the -Seïmens), to whom the falákah was entrusted, but he had no executioners. - -The third was the judge and Móllá of Islámból, who could inflict the -bastinado (falákah), and imprison for debt. - -The fourth, the Móllá of Iyyúb, who could inflict the same punishments. - -The fifth, the Móllá of Ghalatah, and - -The sixth, the Móllá of Uskudár, possessing the same power within their -respective jurisdictions. - -The seventh, the Ayák Náïbí, or superintendant of the markets, who -punished all who sold above the legal prices, or used false weights and -measures. - -The eighth, the Mohtesib Aghá-sí (inspector of shops), by whom all -defaulters in buying and selling were punished, according to their -offences, with imprisonment and torture; such as covering their heads -with the entrails of beasts, or nailing their ears and noses to a plank. - -The ninth, the ’Asas-báshí, and - -The tenth, the Sú-báshí, two police-officers attended by executioners -provided with whips and scourges, but not with rods and stocks -(_falákah_). They made domiciliary visits, took up offenders, and -attended at the execution of criminals condemned to death. - -The eleventh, the Islámból-Aghá-sí, or commandant of Constantinople. - -The twelfth, the Bóstánjí-báshí, who constantly, from night till -morning, takes the round of all the villages on the sea-shore, punishes -all whom he finds transgressing; and if any are deserving of death, -throws them into the sea. - -The thirteenth, Chórbájís (colonels of the janissaries), who -continually go round, from night till morning, with five or six hundred -of their soldiers in quest of suspicious persons, whom they send -prisoners to the Porte, where they receive their due. - -The fourteenth, the forty Judges appointed, according to the law of the -Prophet, to preside over the forty Courts of Justice (_mehkemeh_) in -Islámból, under the four Móllás mentioned above. They also have power -to imprison and inflict punishment. - -The fifteenth, the Sheïkho-Islám or Mufti (head of the law). He can -only give the legal answer to questions submitted to him, _viz._ “It -is,” or “It is not.” “God knows!” “Yes,” or “No.” - -The sixteenth, the Anátólí Kází-askerí (military judge of Anatolia), -has no right to punish, but sits in the díván as chief and president of -all the Asiatic judges. - -The seventeenth, the Rúm-ílí Kází-’askerí (military judge of Romelia), -has likewise no power of punishing, but decides all lawsuits brought -into the díván from the country, and is the head of all the European -judges. He is likewise appointed, by the canons of Sultán Mohammed the -Conqueror, to write all the imperial patents (_beráts_). - -The eighteenth, the Commander (Dizdár) of the Seven Towers. - -The nineteenth, the chief Architect; if any building be erected in -Islámból without his permission it is pulled down, and the builders are -punished. - -The twentieth, the Kapúdán-Páshá (Lord High Admiral) established in the -Arsenal (Ters-khánah); who commands by sea night and day. - -The twenty-first, the Kyayà (_ket-khodà_) of the Arsenal (Ters-khánah), -who, if any thieves are found by day or night in the district called -Kásim Páshá, can inflict the severest punishment, even death, if -necessary. - -The twenty-second, the Ta’lím-khánehjí Báshí (adjutant-general, -commander of the 54th regiment of janissaries), and of the kórújís -(invalids), whose barracks are within the boundaries of Ok-meïdán, take -their rounds there, and if they meet with any suspicious vagabonds, -carry them to their commander, the Atíjí Báshí (Chief of the Archers), -who, punishing them according to their deserts, orders them to be -suspended from a tree by the string of the bowmen, and assailed by a -shower of arrows. - -It was ordained by the regulations of Sultán Mohammed the Conqueror, -and that ordinance has been renewed by a khatisheríf (imperial -rescript) from all his successors, that any offender whom these -officers shall apprehend, if he be a soldier, shall receive no mercy, -but be hung upon a tree forthwith. In fine, in the districts on -both sides of the Strait of the Black Sea, there are thirty-three -magistrates, and thirty-five local judges, deputies of the Móllá, in -the city. But the town of Bey-kós has a separate jurisdiction, the -judge of which is appointed by the Munejjim Báshí (astronomer royal). -Besides the judges and magistrates already enumerated, there are also -166 District Judges, subordinate to the four Móllás of Islámból, 360 -Subáshís, eighty-seven guards of janissaries, with their commanding -officers (serdárs), and forty Subáshís of the free vakfs (charitable -foundations). In short, the whole number of Kázís and Súbáshís within -the precincts of Islámból, established by the code (_kánún_) of -Mohammed the Conqueror, amounts to twelve hundred. There are also -within the same jurisdiction the governors and magistrates of 150 -corporations of tradesmen; but these governors have no legal authority -to imprison and punish; they can only determine questions respecting -the statutes of the corporations over which they preside. - - - - -SECTION XV. - -_On the Imperial Mosques in the Mohammedan City of Kostantaniyyeh._ - - -The first, and most ancient of these places of worship dedicated to -the almighty and everlasting God, is that of Ayá Sófiyah, built, as -mentioned in the seventh Section, in the year 5052 after the fall of -Adam. It was finished by Aghnádús (Ignatius?), a perfect architect, -well skilled in geometry, under the direction of the Prophet Khizr; -and forty thousand workmen, seven thousand porters, and three thousand -builders, were employed in raising its domes and arches on three -thousand pillars. Every part of the world was ransacked to find the -richest marbles, and the hardest stones for its walls and columns. -Stones of various hues, fit for the throne of Belkís, were brought -from Ayá Solúgh (Ephesus) and Aïdinjik; marbles of divers colours were -removed from Karamán, Shám (Syria), and the island of Kubrus (Cyprus). -Some thousands of incomparable columns, wasp and olive-coloured, were -imported from the splendid monuments of the skill of Solomon, standing -in the neighbourhood of Átineh (Athens). After working at the building -for forty years, Khizr and Aghnádús disappeared one night when they -had finished half the dome. Seven years afterwards they appeared again -and completed it. On its summit they placed a cross of gold an hundred -Alexandrian quintals in weight, visible at Brúsah, Keshísh-dágh (Mount -Olympus), ’Alem-dághí, and Istránjeh dághí. On the birth-night of the -Prophet there was a dreadful earthquake, by which this and many other -wonderful domes were thrown down; but it was afterwards restored by -the aid of Khizr, and by the advice of the Prophet, to whom the three -hundred patriarchs and monks, presiding over the church, were sent by -him. As a memorial of the restoration of the dome by the aid of the -Prophet and Khizr, Mohammed the Conqueror suspended in the middle of -it, by a golden chain, a Golden Globe, which can hold fifty kílahs of -grain, Roman measure; it is within reach of a man’s hand, and beneath -it Khizr performed his service to God. Among the pious, many persons -have chosen the same place for offering up their orisons; and several -who have persevered in saying the morning prayer there for forty days, -have obtained the blessings, temporal and spiritual, for which they -prayed: it is, therefore, much frequented by the pious and necessitous -for that purpose. - - -_On the Dimensions, Builders, &c. of that ancient place of worship, Ayá -Sófiyah._ - -This mosque is situated on elevated ground at the eastern end of the -city, a thousand paces (_ádim_) distant from the Stable-gate (ákhór -kapú) near the sea, and a thousand from Seraglio Point. The great -cupola which rears its head into the skies is joined by a half-cupola, -beneath which is the mihráb (sacred recess), and to the right of it a -marble pulpit (_minber_). There are altogether on the whole building -no less then 360 gilt cupolas, the largest of which is the great one -in the middle; they are ornamented with broad, circular, and crystal -glasses, the number of which in the whole mosque amounts to 1,070. The -abovementioned cupolas (_kubbehs_) are adorned within by wonderful -paintings, representing cherubims and men, the work of Monástir, a -painter, skilful as Arzheng. These figures seem even now, to a silent -and reflecting observer, to be possessed of life and thought. Besides -them, there are, at the four angles supporting the great cupola, four -angels, no doubt the four archangels, Jebráyíl (Gabriel), Míkáyíl -(Michael), Isráfíl, and ’Azráyíl, standing with their wings extended, -each 56 cubits high. Before the birth of the Prophet, these four -angels used to speak, and give notice of all dangers which threatened -the empire and the city of Islámból; but since his Highness appeared, -all talismans have ceased to act. This cupola is supported by four -arches (_ták_) that excel the arch of the palace of Kesra (Chosroes) -(Táki Kesra), the arch of Khavernak; that of Kaïdafà; that of Káf, and -that of Sheddád. The large columns, of the richest colours and most -precious marble, are forty Mecca-cubits high; those of the second story -are not less beautiful, but are only thirty cubits high. There are -two galleries running round three sides of this mosque, and forming -upper mosques for the worshippers; there is an ascent to them on both -sides, which may be ascended on horseback; it is a royal road paved -with white marble. The mosque has altogether 361 doors, of which 101 -are large gates, through which large crowds can enter. They are all -so bewitched by talismans, that if you count them ever so many times, -there always appears to be one more than there was before. They are -each twenty cubits high, and are adorned with goldsmith’s work and -enamel. The middle gate towards the Kiblah, which is the highest of -all, is fifty cubits high. It is made of planks from the ark which Noah -constructed with his own hand. Over this central southern gate there is -a long coffin of yellow brass, which contains the body of Aï Sóf, who -caused Ayá Sófiyáh to be built; and though many emperors have tried at -different times to open this coffin, an earthquake and a horrible crash -immediately heard within the mosque, have always prevented them from -compassing their designs. - -Above it, in a niche, supported on small columns, stands a picture of -Jerusalem (the ancient Kibleh), in marble; within it there are jewels -of inestimable value, but it is also talismanic, and cannot be touched -by any body. In this place there stood likewise upon a green column -an image of Mother Meryem (the Virgin Mary), holding in her hand a -carbuncle as big as a pigeons egg, by the blaze of which the mosque was -lighted every night. This carbuncle was also removed in the birthnight -of the Prophet, to Kizil Almà (Rome), which received its name (Red -Apple) from thence. The Spanish infidels were once or twice masters of -Islámból, and thence that egg (the carbuncle) came into their hands. -The walls of this mosque, as well as the extremities of the columns, -are carved like various flowers, with the most exquisite workmanship. -The Mihráb and Minber are of white marble highly ornamented. - - -_A Description of the four Minárehs (Minarets)._ - -While Mohammed the Conqueror was residing as Viceroy at Edreneh -(Adrianople), there was a great earthquake at Islámból, which made -the northern side of Ayá Sófiyah bend, and threatened its ruin. The -infidels were much alarmed; but Prince Mohammed, in a friendly manner, -sent the old architect, ’Alí Nejjár, who had built the great mosques -at Brúsah and Edreneh for Yildirim Báyazíd, and was then living, to -the Greek king, in order to repair Ayá Sófiyah. It was he who erected -for the support of the building four strong buttresses, every one of -which is like the barrier of Yájúj (Gog). The architect having made a -staircase of two hundred steps in the buttress on the right side of -Ayá Sófiyah, among the shops of the turban-makers (_sárikchí_), the -king asked for what purpose this staircase was intended? The architect -answered, “For going out upon the leads in case of need?” When the -work was completed the king bestowed rich presents on the architect, -who returning to Edreneh, said to Sultán Mohammed, “I have secured the -cupola of Ayá Sófiyah, O emperor, by four mighty buttresses; to repair -it depended on me, to conquer it depends on thee. I have also laid -the foundation of a mináreh for thee, where I offered up my prayers.” -On that very foundation, three years afterwards, by the will of God, -Sultán Mohammed built a most beautiful six-sided mináreh. Sultán Selím -II. afterwards, in the year——, added another at the corner opposite -to the gate of the Imperial palace (Bábi humáyún, the Sublime Porte), -which is more ornamented, but a little lower than that of Mohammed the -Conqueror. Sultán Murád III. built subsequently two other minárehs on -the north and west side, each with only one gallery. - -The ensigns (’alems, _i.e._ the crescents) on the top of these four -minárehs are each of twenty cubits, and richly gilt; but that on the -great dome is fifty cubits long, and the gilding of it required fifty -thousand pieces of gold coin. It is visible at the distance of two -farasangs by land, and a hundred miles off by sea. Murád III. also -brought from the island of Mermereh (Marmora) two princely basons -of white marble, each of them resembling the cupola of a bath, and -so large that neither Jemshíd nor Dárá ever possessed such an one. -Each of them can contain a thousand kílehs. They stand inside of the -mosque, one on the right hand and the other on the left, full of -living water, for all the congregation to perform their ablutions and -quench their thirst. The same Sultán caused the walls of the mosque -to be cleaned and smoothed; he encreased the number of the lamps, and -built four raised stone platforms (_mahfil_) for the readers of the -Korán, and a lofty pulpit on a slender column for the muëzzins. Sultán -Murád IV. the conqueror of Baghdád, raised upon four marble columns a -throne (_kursì_) of one piece of marble, for the preacher (_vá’iz_), -and appointed eight sheïkhs as preachers of the mosque: the Efendís -Kází-zadeh, Uskudárlí Mahmúd, Ibráhím sheïkh to Jerráh Páshá, Sivásí, -Kudsí, Terjimán Sheïkhí ’Omar, and the great sheïkh, Emír Ishtíbí, -who was so learned and skilful in answering questions and solving -difficulties respecting the law, God be praised! We had the happiness -and advantage of enjoying the exalted society of all these doctors -and hearing their instructions. Sultán Ahmed I. built, on the left -of the mihráb, a private recess (_maksúrah_) for the exclusive use -of the emperor. In short this mosque, which has no equal on earth, -can only be compared to the tabernacle of the seventh heaven, and its -dome to the cupola of the ninth. All those who see it, remain lost -in astonishment on contemplating its beauties; it is the place where -heavenly inspiration descends into the minds of the devout, and which -gives a foretaste even here below of the garden of Eden (‘Aden). -Sultán Murád IV., who took great delight in this incomparable mosque, -erected a wooden enclosure in it within the southern door, and when he -went to prayers on Fridays, caused cages, containing a great number -of singing-birds, and particularly nightingales, to be hung up there, -so that their sweet notes, mingled with the tones of the muëzzins’ -voices, filled the mosque with a harmony approaching to that of -Paradise. Every night (in the month of Ramazàn) the two thousand lamps -lighted there, and the lanterns, containing wax-tapers perfumed with -camphor, pour forth streams of light upon light; and in the centre of -the dome a circle of lamps represents in letters, as finely formed -as those of Yákút Musta’simí, that text of the Scripture, “God is -the light of the heavens and the earth.” There are also, on the four -sides of the mosque, some thousands of texts in beautiful characters; -and there, likewise, by command of Sultan Murád IV., the celebrated -writer Etmekjí-zádeh Chelebí wrote the names of the Most High, of the -prophet Mohammed and his four companions, in Kara Hisárí hand, so -large that each elif measures ten arshíns (10 ells = 23¼ feet), -and the rest of the letters are formed in the same proportion. Ayá -Sófiyah is the Ka’beh of all Fakírs, and there is no larger mosque in -Islámból. It possesses all the spiritual advantages to be obtained in -any other, whether it be El Aksà at Kuds (Jerusalem), or the mosque of -the Ommaviyyeh (Ommiades), at Shám (Damuscus), or that of El Ez-her at -Misr (Cairo). It is always full of holy men, who pass the day there in -fasting and the night in prayer. Seventy lectures (on theology) well -pleasing to God are delivered there daily, so that to the student it is -a mine of knowledge, and it never fails to be frequented by multitudes -every day. - - -_The Servants (Khuddám) of the Mosque._ - -They are the Imáms (reciters of the Form of Prayer); the Khatíbs -(reciters of the Khotbah, bidding-prayer on Friday); Sheïkhs -(preachers); Devrkhán (Scripture readers); Ders-’ámils (lecturers); -Talabah (students); Muëzzins (cryers, who call to prayers from the -Minárehs); Ejzá kháns (lesson readers); Na’t kháns (reciters of the -praises of the prophet and his associates); Bevvábs (door-keepers); and -Káyims (sextons): in all full two thousand servants, for the revenues -of the mosque settled upon it by pious bequests (evkáf) are very large. - - -_Stations and Places in this Mosque visited as peculiarly fitted for -Devotion._ - -First. Ayá Sófiyah is, in itself, peculiarly the house of God. - -Second. The station (Makám) of Moslemah, in a place called U’ch Búják -(the three corners), where he, who was commander of the forces in the -Khalifate of Mo’áviyyeh, is said to have offered up prayer. - -Third. The station of Iyyúb Ansárí, who, after the peace made in the -year of the Hijrah 52, entered Ayá Sófiyah and performed a service of -two inflections on the spot called Makámi Iyyúb Sultán, south of the -Sweating Column. There is now a Mihráb there much frequented at all the -five services. - -Fourth. The station of ’Omar Ibn ’Abdo-l-’aziz, who being commander at -the peace in the year of the Hijrah 97, offered up prayers on the west -side of Ayá Sófiyah, at the foot of the green Mihráb. This place goes -now by his name. - -Fifth. The station of Hárúnu-r-rashíd, who, at his coming a second time -to Kostantaniyyeh, in the year of the Hijrah 58, having crucified King -Yaghfúr in the belfry of Ayá Sófiyah, offered up prayers within the -mosque in the kiblah of the prophet Solomon, on the south-east side, -within the gate of the Defunct (Meyyit-kapú-sí). - -Sixth. The station of Seyyid Battál Ghází in the sky-smiting belfry of -the church. - -Seventh. The station of Bábá Ja’fer Sultán, Ambassador of -Hárúnu-r-rashíd. - -Eighth. The station of Sheïkh Maksúd Sultán, the companion of Bábá -Ja’fer. These two, with the king’s (_i.e._ the Greek emperor’s) -permission, both offered up prayers on the eastern side of the mosque, -within the sepulchral gate (Turbeh-kapú-sí), at the places now bearing -their name. - -Eighth. The station of Salomon, who is said to have offered up prayer -on the ground where Ayá Sófiyah now stands, at the place called the -Green Mihráb, to the right of the Minber. - -Ninth. The station of Khizr, beneath the gilt ball in the centre of the -cupola, is a place where some thousands of holy men have enjoyed the -happiness of discoursing with that great prophet. - -Tenth. The station of the forty, to the south of the platform of the -Muëzzins, is a place where the ground is paved with forty stones of -various colours, and where forty holy men stood when the extraordinary -accident which happened to Gulábí Aghá took place. - - -_Narrative of Gulábí Aghá._ - -Gulábí Aghá, Rikáb dár (stirrup-holder) of Sultán Suleïmán, a pious -man, who died at the age of 151 years, relates that in consequence of -the great plague in the reign of Sultán Selím II., which at Islámból -carried off three thousand souls every day, that prince ordered the -prayer Istiská to be proclaimed during three days; and that the mosque -being much crowded on the holy night Kadr, in order to hear the sermon -of the Sheïkh (_i.e._ Doctor) of the order of Beshiktásh Evliyá Efendí, -the Sultán ordered the people present to be numbered. This Sheïkh, who -was born at Tareb-afzún (Trapezonde), was a foster-brother of Sultán -Suleïmán. The throng to hear his sermon was so great that all the -people of Islámból filled the mosque three days before he preached. -Sheïkh Yahyá being now in the middle of his sermon, and the whole -multitude listening to his admonitions with their utmost attention, -Gulábí Aghá, who was in the midst of the crowd, felt himself much -distressed by a necessity of withdrawing. His body began to swell like -the kettle-drum of Bagdad; he stood up two or three times on tip-toes -to see whether there was no possibility of making his way through the -multitude, but saw that a man must needs be engulfed in this ocean of -men. He was ready to die for shame when he addressed himself to the -forty, on the station of whom he was then standing, and begged of them -to save him from being disgraced by exposure to the crowd. At that -moment he saw a stately man standing near him, in the dress of a Sipáhí -(soldier), who said to him, “I will release thee from thy pain;” and -thus saying, stretched his sleeve over Gulábí’s head, who instantly -found himself transported into a meadow on the bank of the stream -near Kághid-khánah. His pain and distress were removed forthwith; and -in a moment afterwards he was again in the same place in the mosque. -When the sermon was finished all the hundred and one gates were shut -except the large one at the south side, where the Defterdár Dervísh -Chelebí, son of the Sheïkh Bábá Nakkásh, placed himself with his -attendants in order to count all those who were then present in the -mosque and its three stories of galleries, whose numbers amounted to -fifty-seven thousand men. Gulábí Aghá not having the least doubt that -the Sípáhí, who had transported him so charitably into the meadows of -Kághid Khánah, was no other than the prophet Khizr himself, laid hold -of the skirt of his robe, saying, “I am thy slave, O King! and will -never again quit thee.” The Sipáhí answered him very roughly, “Be gone, -man! We are not the man of whom thou speakest.” Gulábí Aghá, however, -laid hold of him the faster; and the Sipáhí twice boxed his ears, and -thus they made their way through the crowd. Gulábí, however, would -not lose sight of him, and following him very close, saw him enter a -place of retirement near Ayá Sófiyah. Gulábí waited for some time at -the door, when, lo! it opened, and there came out a young cook of the -Janissaries, elegantly dressed, with his official knife and silver -chains. Gulábí instantly laid hold of him; but the Janissary cried -out, “Begone, man, thou art mad!” Gulábí, notwithstanding, would not -loose his hold; on which the cook of the Janissaries gave him a good -thump, and entered a Búzah khánah in the market of Ayá Sófiyah, where -he ate some kabábs and bread and drank búzah (a kind of beer), without -taking the least notice of Gulábí. The Janissary went out and Gulábí -followed him into a narrow street, where finding they were alone, he -threw himself down at his feet, and entreated him, saying, “Be gracious -to me, O Prophet, and grant me thy love!” The Janissary answered, “O -seeker! although thou art a faithful lover, thou art not yet ripe, but -wantest much of perfection, and must still undergo many trials; but as, -notwithstanding my rebuffs, thou followedst me with unabated zeal, I -will now bring thee to an old man, in whose company thou shalt remain -forty days without opening thy lips or asking concerning any men or -things that shall pass under thine eye.” He then, in that solitary -place, knocked at a low and dirty gate, which was opened by an old -camel-lipped negro, who pushed them both into the house. Gulábí, when -he had recovered his senses, found himself in an assembly of men, who -saluted him and received his salutations in return. The Janissary -changed dress, and took the chief seat, after having kissed the hand of -the old man, to whom he related Gulábí’s adventures. The Sheïkh said, -“If he has renounced the world and all the pleasures of the senses, he -is welcome in this assembly of Forty.” Gulábí then remained three days -and three nights without eating or drinking. His house, family, and -relations at U’n-kapání came into his mind; but he put his trust in -the Almighty and resigned himself to his will. On the fourth, the old -man said, “Now look to the business entrusted to you by God.” At the -same time the man, who had first assumed the shape of a Sipáhí and then -of a Janissary, stood up and brought out from a closet thirty-eight -kinds of weapons, one of which he laid before thirty-eight of the men -in company, placing before himself a Janissary’s basin with water in -it. Gulábí being eager to drink, his guide said, “Have patience, we -shall this day see whether this place be attainable by thee.” Some -time afterwards there appeared on the opposite side, a male child; and -one of the company, taking his sword, immediately cut off its head. -“Friend,” said Gulábí, “why did you kill that boy? Did not I say, do -not be curious?” replied his companion, the Janissary. Next appeared -two men pursued by a lion, who tore one of them to pieces and eat him -up, while the other saved himself by taking shelter behind the Sheïkh. -Gulábí asking for an explanation, received the same answer. Next came -an innocent little child pursued by a wolf. One of the men, sitting -on the prayer-carpet (sejjádeh), took his bow and arrow and shot the -beast dead; after which the child vanished in a corner. Three men then -appeared on the other side, two of whom were hanged by the Sheïkh’s -permission; and the third was about to be hanged, when Gulábí begun to -intercede with the Sheïkh for his life. The Janissary seizing Gulábí -by the collar, made him sit down in his place, and said, “Did I not -tell you to have patience for forty days?” At that moment the water -in the basin before the Janissary began to boil and bubble, and two -small ships appeared upon it, one of which, by the Janissary’s aid, -was saved, but the other perished with all its crew and passengers, -except a little boy and girl who escaped to the edge of the basin. The -Janissary pushing the innocent boy into the water, he was drowned; but -the girl he drew out of the basin. Gulábí crying out, “Why didst thou -drown that innocent boy, and why were all those Muselmáns lost in that -ship?” The Sheïkh, from his seat as President, said, “Let us give a -bit of bread to this man; and come let us offer up a prayer for him in -the presence of these Forty.” So they all treated him with kindness -and gave him a loaf of bread, an akchah, a piece of gold, a bunch of -grapes, a date, and an olive; and prayed for him that he might continue -in good health till his happy end, be honoured among the angels, -preserved from misfortunes, heavenly and earthly, and die, after a long -and prosperous life, under the shadow of the banner of the prophet of -God. The whole company, at the termination of the prayer, said “Amen!” -The Janissary and the negro door-keeper then laying hold of Gulábí’s -collar, said, “Close thy eyes!” He closed his eyes, and on opening -them again, suddenly found himself in one of the taverns at Ghalatah, -where a crowd of drunken Janissaries hailed him; saying, “Come, old -man, and drink a pot with us!” Gulábí, who had fasted three days, and -supposed these Janissaries to be of the same kind as that who had been -his guide, removed his hunger by partaking of the food prepared in -the tavern. At length, when sunset was near, he took a boat to return -to the U’n-kapání. On coming into a narrow street he was assailed by -two drunken Janissaries, who stripped him of his turban and his sable -robe, and said they would kill him if he did not drink another cup of -wine. Whether he would or not, he was compelled to drink it. So he -returned home naked, and never afterwards left his house again, having -abandoned the world and given himself up to a spiritual life, in which -he soon became a great man. He dwelt within the U’n-kapání among the -goldsmiths, bestowing great liberalities on all comers and goers, -to the astonishment of all men. Having heard the account of these -extraordinary events which befel the late Gulábí Aghá (to whom God has -granted mercy and pardon) at the station of the Forty, in Ayá Sófiyah, -from his own mouth, it appeared proper to insert it here. The proof of -it rests with the relater. One of the traditions of the Prophet says, -“A liar is he who makes a story out of everything he hears.” We now -return to our description of the stations in Ayá Sófiyah. - -Eleventh. The station of the Apostles on the eastern side of the -gallery. - -Twelfth. The station of Ak Shemsu-d-dín, near the Sweating Column, -which stands on the western side of the South gate. It is a square -marble pillar eleven cubits high, and cased to a mans height with -brass. It sweats day and night, winter and summer. - -Thirteenth. The station of the South-East gate (Kiblah kapú-sí). This -gate being made of the wood of Noah’s ark, all merchants who travel -by sea, and sailors, are accustomed to offer up a prayer, accompanied -by two inclinations of the body, and touch the wood with their hands, -saying a Fátihah (_i.e._ the first chapter of the Korán) for the rest -of Noah’s soul before they set sail. - - -_Virtues of the Golden Ball._ - -If any man have a bad memory which he wishes to improve, he should -place himself beneath the Golden Ball suspended in the middle of the -cupola, and say the morning prayer seven times; three times repeat the -words Allahumma Yá káshifo-l mushkilát Yá ’álimu-s-sir va-l khafiyyát -(_i.e._ O God who openest all difficult things and knowest all secret -and hidden things), and each time eat seven black grapes, and then -whatever he hears will remain fixed in his memory as if engraven -on stone. A most noted example of this was Hamdí Chelebí, son of -Ak-Shemsu-d-dín, who lived in the village of Turbahlí Góïnuk. He was -so foolish and forgetful, that if any one gave him the Selám he was -obliged to write the word Selám on a piece of paper and read it before -he could comprehend that he ought to answer ‘Ve aleïkum es-selám.’ -No doctors could do him any good, so that at last he was completely -a prey to forgetfulness, till he went, by Ak-Shemsu-d-dín’s advice, -to Ayá Sófiyah, where, after saying the requisite prayers, and eating -the grapes as prescribed above, beneath the Golden Ball, he was so -completely cured of his stupidity, that he began immediately to compose -his poem of Yusuf and Zuleïkhá, which he finished in seven months; -after which he wrote his Kiyáfet-námeh (Treatise on Physiognomy), which -is known all over the world as a wonderful poem on the nature of the -Sons of Adam. - -Fourteenth. The station of the cool window, on the south-east side -(Kibleh) of Ayá Sófiyah, on the inner side of the Imperial Gate, is a -window opening to the north, where fragrant breezes and songs of the -nightingales from the garden outside refresh the soul. It is there -that Ak-Shemsu-d-dín, immediately after the conquests, delivered his -Lectures on Joreïri’s Commentary on the Korán; and having prayed that -all students who pursued their studies there should be blessed with -success, that spot has ever since been a delightful place. It was there -also that our instructor, the Sheïkh of Sheïkhs, Evliyá Efendí, that -master of the art of reading the Korán, delivered his lectures on that -science to some thousands of hearers. - -Fifteenth. The station of the Lord Jesus’s cradle, in a corner on the -eastern side of the upper gallery, is a hollow trough of reddish marble -like a cradle, where the Christian women used to place their children -when sick in order to obtain their recovery. - -Sixteenth. The station of the Washing Place of the Lord Jesus. Near -the cradle just mentioned above, there is another square trough of -stone, where the Prophet Jesus was washed immediately after he was -delivered from the womb of his mother Meryem. Kostantín the Ancient, -mentioned above, is said to have brought both the cradle and the font -from Beïtu-l-lahm to the south of Kudsi Sheríf, but the humble writer -of these lines saw the washing-trough of Jesus at Beïtu-l-lahm. That -children who are crooked and sickly, when washed in the trough in Ayá -Sófiyah immediately become straight and healthy, as if revived by the -breath of Jesus, is known to all the world. - -Seventeenth. The station of the Gate of the Seven. On the east side of -the upper gallery there is a large door, the folds of which are not of -wood, but of white marble adorned with sculpture. It is visited and -admired by all travellers and architects as not having its fellow on -the face of the earth. It is a favourite place of worship. - - -_The Spectacle of the resplendent Stones._ - -On the east side of the upper gallery there are five or six smooth -flat slabs of various coloured stones, which reflect the rays of the -rising sun with so bright a light that the eye of man cannot look -stedfastly on them. In short, there are some thousands of holy places -of pilgrimage in Ayá Sófiyah, which is a Ka’beh for Fakírs, but the -writer of these pages has only described those which he knew. The whole -of this mosque is also covered with lead, which has remained uninjured -for so many thousand years from its being mixed up with some thousand -quintals (kantár) of gold. All architects are lost in astonishment at -the solidity of the foundations of this vast building, and no tongue or -pen is capable of adequately describing it. We have seen the mosques -of all the world; but never one like this. Mohammed the Conqueror, -after having repaired this mosque, also repaired that called Little Ayá -Sófiyah, near the Kadirghah límání (galley harbour), which had been -previously a church built by Elínah, mother of Kostantín. - - -_The Mosque of Zírek Báshí._ - -This is also a large mosque, built by Kostantín for the benefit of -the soul of the Lord Yahyá (St. John), and called, in the time of the -Nasárá (Christians) Menastir Sanjovaniyyeh (Monastero San Giovanni). -The holy body of that Saint is now at Malta, which is, therefore, -called Sanjovanniyyeh (_i.e._ Malta di San Giovanni). It was carried -away by the Maltese infidels from a convent in the village of Beït -Sabástiyyeh (Σεβαστὴ), near Kudsi Sheríf. His head is still preserved -in a golden dish in a cavern in the middle of the mosque of the Bení -Ommayyeh in Shám (Damascus). The Maltese having removed the body of -St. John from Beït Sabástiyyeh, carried it to ’Akkah, and there -enclosing it in a chest adorned with jewels, conveyed it to their -own country; having ever since made all their conquests in the name -of St. John, whose name and figure they now bear, together with the -cross, upon their banners. As St. John was nearly related to Jesus, -on his mother the Virgin Marys side, the mother of Constantin built -this mosque as a convent to the honour of his spirit. It was enclosed -by a very strong wall, had a cistern of its own, and cells for three -thousand monks. After the conquest, Mohammed the Conqueror converted it -into a mosque, and it has forty-six cupolas great and small, and many -beautiful columns. All its cupolas are gilt, and as it stands upon a -hill, it is much admired and extremely conspicuous. In short, Mohammed -the Conqueror, in the course of his reign, converted no less than -6,670 large monasteries (deïr) into places of worship for Musulmáns. -He afterwards began to build a splendid mosque on his own account. He -began by building the Irghát hammámí (workmen’s bath) in the Karamán -chárshú-sí (Karamanian market), that the workmen might perform their -ablutions every day before they began to work at the mosque. This was -finished in forty days, and still bears the same name. - - -_Description of the Mosque of Mohammed the Conqueror._ - -The foundations of it were laid in the year 867 (A.D. 1463), and it -was finished A.H. 875 (A.D. 1470). The date of its commencement is -expressed by the Arabic words Sheyyed-allahu erkánehá. It is situated -on high ground, in the midst of Islámból, on the site of a convent -which bore the name of king Vezendún (Byzantium). This convent having -been entirely destroyed by an earthquake its site was fixed upon for -this new mosque by the conqueror. - - -_Form of this Mosque._ - -The ascent to it is by a flight of stone steps on the right and left; -and its height from the ground to the roof is 87 builders cubits, four -cubits being the height from the ground, of the platform on which it -stands. It has a large cupola in the centre, and semi-cupolas over -the Mihráb. The Mihráb, Mimber, and Mahfils, for the Muëzzins and the -Emperor, are of white marble and of ancient workmanship. The cupola -has two rows of galleries adorned with lamps. On the left side of the -Mihráb stands an ancient banner in long strips, made of Alí’s doublet -(jubbeh). There is nothing suspended in this mosque except lamps; but -it possesses great spiritual advantages, and prayers offered up in it -are sure to be answered, because the workmen employed in building it -were all Musulmáns; and to this day neither Jews nor Christians are -allowed to enter its blessed doors. Its spirituality was secured by -the workmen, who never began their work till they had performed their -ablutions, and it was built from the wealth obtained in the Conquest. - -On issuing from its southern (kiblah) gate, there is seen on the right -hand, a square white marble column, on which the following traditional -saying of the Prophet is inscribed in blue and gold and in large -Jellí characters, by Demirjí Kúlí:—“Verily, Kostantaniyyeh shall be -conquered! How excellent a commander is that commander! How excellent a -host is that host!” It is approached on the southern side, also, by two -stone staircases on the right and left; and on the four sides of its -court (harem) there are stone benches (soffahs) and variegated columns, -the sculptures on which astonish the beholder. On a needle-like pillar, -within the southern gate of the court, there is a figure representing a -Mevleví Dervísh, with his cap and fan (mirvahah). In the centre of this -court there is a large basin, covered by a leaden cupola, supported by -eight columns. Round this basin there are verdant cypresses towering -to the sky like minárehs, and each appearing like a green angel. On -the right and left of the mosque there are lofty minárehs, with a -single gallery. The cloisters round the court are covered with leaden -cupolas, and the floor is paved with variegated marble. On the outside -border of the windows of the court the Súrah Fátihah (1st chap. of the -Korán) is inscribed in white marble letters on a green ground, in the -character invented by Yákút Mosta’simí, which is not equalled by any -thing of the kind in all Islámból. The architect, to shew his skill -in the construction of this basin in the centre of the court, placed -over it a brazen cage like a net, which is also itself a masterpiece. -The water rushing out, day and night, from the pipes of this basin, -affords abundantly wherewith to quench the thirst of the devout, and -enable them to perform their ablutions. The great cupola of the mosque -seems also to hang without support, like the vault of heaven. Before -the Mihráb is the monument of Mohammed the Conqueror and his family. -Besides which, on the sides of the mosque there is a great court which -has eight gates, and fine gardens on both sides. Outside of it there -are the eight celebrated colleges (Semániyyeh), filled with students, -on both sides of which are their apartments and stables. There is -also a refectory (Dáru-z-ziyáfet), a hospital (Dáru-sh-shifá), a -cáravánseráï for guests, an ancient bath, and an A B C school for -children. When all these buildings, crowded together, are seen from a -height above, they alone appear like a town full of lead-covered domes. - - -_Appeal of the Mi’már Báshí (Head Builder) to the Law of the Prophet -against the Conqueror._ - -Mohammed being, like Jem, a very passionate Emperor, severely rebuked -the architect for not having built his mosque of the same height as -Ayá Sófiyah, and for having cut down the columns, which were each -worth the whole tribute of Rúm (Asia Minor). The architect excused -himself by saying, that he had cut down two columns three cubits each -on purpose to give his building more solidity and strength against the -earthquakes, so common in Islámból, and had thus made the mosque lower -than Ayá Sófiyah. The Emperor, not satisfied with this excuse, ordered -both the architects hands to be cut off, which was done accordingly. -On the following day the architect appeared with his family before the -tribunal of the Kází, styled Islámból-Mollá-sí, to lay his complaint -against the Emperor and appeal to the sentence of the law. The Judge -immediately sent his officer (Kiahyà) to cite the Emperor to appear in -court. The Conqueror, on receiving this summons, said, “The command -of the Prophet’s law must be obeyed!” and immediately putting on his -mantle and thrusting a mace into his belt, went into the Court of Law. -After having given the selám aleïk, he was about to seat himself in the -highest place, when the Kází said, “Sit not down, Prince, but stand -on thy feet, together with thine adversary, who has made an appeal to -the law. The Mi’már Báshí (head architect) thus made his complaint: -“My Lord (Sultánum)! I am a perfect master builder and a skilful -mathematician; but this man, because I made his mosque low and cut -down two of his columns, has cut off my two hands, has ruined me, and -deprived me of the means of supporting my family. It is thy part to -pronounce the sentence of the noble law.” The Judge then said to the -Emperor, “What sayest thou, Prince? Have you caused this man’s hands to -be cut off innocently?” The Emperor immediately replied, “By heaven! my -Lord (Sultánum), this man lowered my mosque; and for having cut down -two columns of mine, each of which was worth the tribute from Misr -(Egypt), and thus robbed my mosque of all renown, by making it so low, -I did cut off his hands: it is for thee to pronounce the sentence of -the noble law.” The Kází immediately answered: “Prince (Begum), Renown -is a misfortune! If a mosque be upon a plain, and low and open, worship -in it is not thereby prevented. If thy stone had been a precious stone, -its value would have been only that of a stone; but of this man, who -has now for these forty years subsisted by his skilful workmanship, you -have illegally cut off the hands. He can henceforward do nothing more -than cohabit with his wife. The maintenance of him and his numerous -family necessarily, by law, falls upon thee. What sayest thou, Prince -(Begum)?” Sultán Mahommed answered: “Thou must pronounce the sentence -of the law!” “This is the legal sentence,” replied the Kází, “that if -the architect requires the law to be strictly enforced, your hands -be cut off; for if a man do an illegal act which the noble law doth -not allow, that law decrees that he shall be requited according to -his deeds.” The Sultán then offered to grant him a pension from the -public treasury of the Musulmáns. “No!” returned the Móllá; “it is not -lawful to take this from the public treasury: the offence was yours; -my sentence, therefore, is, that from your own private purse you shall -allow this maimed man ten aspers (akchahs) a-day.” “Let it be twenty -aspers a-day,” said the Conqueror; “but let the cutting off of his -hands be legalized.” The architect, in the contentment of his heart, -exclaimed, “Be it accounted lawful in this world and the next!” and, -having received a patent for his pension, withdrew. Sultán Mohammed -also received a certificate of his entire acquittal. The Kází then -apologized for having treated him as an ordinary suitor; pleading the -rigid impartiality of law, which requires justice to be administered -to all without distinction; and entreating the Emperor to seat himself -on the sacred carpet (sejjádeh). “Efendí,” said the Sultán, somewhat -irritated, and drawing out his mace from under the skirt of his robe, -“if thou hadst shewn favour to me, saying to thyself, ‘This is the -Sultán,’ and hadst wronged the architect, I would have broken thee -in pieces with this mace!” “And if thou, Prince (Begum),” said the -Kází, “hadst refused to obey the legal sentence pronounced by me, thou -wouldst have fallen a victim to Divine vengeance; for I should have -delivered thee up to be destroyed by the dragon beneath this carpet.” -On saying which he lifted up his carpet, and an enormous dragon put -forth its head, vomiting fire from its mouth: “Be still,” said the -Kází, and again laid the carpet smooth; on which the Sultán kissed his -noble hands, wished him good day, and returned to his palace. - -Subsequently, Abdál Sinán, when Mi’már Báshí, added some embellishments -to this mosque, and, at a later period, ’Alí Kúshjí, the celebrated -astronomer, erected a school for the instruction of Muselmán children -in the Korán within the precincts (harem) of this mosque, near the -Dyer’s gate (Bóyájíler kapú-sí) opposite to the great dome. The same -astronomer also placed there a sun-dial, which has not its equal in -the whole world. It is engraved on a square marble tablet, according -to that text of the Korán:—“Dost thou at all know how thy Lord hath -extended the shadow?” - -After these events, in the reign of Báyazíd Velí, there was a great -earthquake at Islámból for seven days and six nights. The castle -of Ghalatah was damaged in many places; but it was repaired by -the architect, Murád, who recorded the date of the repairs in an -inscription engraved in the Jellí character on a square marble tablet. -The reparations of the city were finished in sixty days. It is written, -that this was the severest earthquake since the time of Yánkó ibn -Mádyán. Báyazíd afterwards built a bridge of fourteen arches over -the river Sakariyah, at the town of Keïveh, in the Sanják of Izmít -(Nicomedia); another of nineteen arches, over the river Kizil Irmák, at -the city of ’Osmánjik; and a third of nineteen arches, over the Gedúz -(Hermus), in the province of Sárú khán; after which he began to build -the mosque that bears his name, near the old palace in Islámból. Its -foundations were laid in the year 903 (A.D. 1498), and it was finished -in A.H. 911 (1505-6). It is built nearly in the same style as the -mosque of his father Mohammed the Conqueror; but its two minarets are -contiguous, not to it, but to the two rows of houses built on each side -for the accommodation of strangers, which were subsequently added to -the mosque. - - -_Description of the Mosque of Sultán Báyazíd II._ - -It is a square building supporting a large dome, flanked by semi domes -on the south-eastern (Kiblah), and opposite sides. On the right and -left of the mosque there are two purple columns of porphyry, of which -the like are to be found only in the mosque of Sultán Kaláún, in -Caïro; and there is suspended from these a double row of lamps. On the -right side of the mosque an elevated gallery has been constructed for -the use of the Sultáns of the house of ’Osmán at the public service -on Fridays. Sultán Ibráhím subsequently enclosed three sides of the -gallery with gilt gratings, so that it resembles a beautiful cage, or -net-work, or rather a palace of the immortals. The Mihráb, Minber, -and Mahfil, though made of marble, are simple and unornamented; and -on the first are inscriptions written in beautiful characters. The -mosque has five gates, and the outer court (harem) is adorned with -stone benches (soffahs), and on each side a cloister, supported by -variegated columns; and in the centre there is a large basin, where -all the congregation renew their ablutions. A cupola, supported by -eight white marble columns, was placed over the basin by Sultán Murád -IV., the Conqueror of Baghdád. On different sides of it four lofty -cypresses have been planted. When the foundations of this noble mosque -were laid, the Mi’már Báshí having asked the Sultán where he should -place the mihráb, was desired by his Majesty to tread upon his foot; -having done which, he immediately had a vision of the noble Ka’bah, -and knew, consequently, where to place the mihráb. He, therefore, -prostrated himself at the Sultán’s feet and began the work, the Sultán -having previously offered up a prayer, accompanied by two inclinations -of the body, for its happy completion. On the first Friday after -it was finished, when there was an assembly of some thousands, the -congregation, knowing that the Sultán had never in his life failed to -offer up the afternoon (’asr) and evening (’ashà) prayers, insisted -on his performing the functions of Imám. The Sultán, being aware that -no one present was so well acquainted with those services as himself, -consented to perform them. As this mosque was entirely built with -lawful money, it has great spiritual advantages; and being situated -in the centre of the markets of Islámból, is crowded day and night -by thousands of devout Muselmáns, who are offering up their prayers -there without ceasing; so that it has often happened that before one -party has got through the afternoon (’asr) service, as far as the -Ayetu-l Kursí (the verse of the throne, Kor. ii. 256), another coming -in prevents the first from finishing. The pipes of the basin in the -court are never closed, but pour forth streams of water day and night, -because the congregation never fails. This mosque is always illuminated -by flashes of light; and before the window of the mihráb there is a -garden like that of Irem, adorned with various fruits and flowers, -where, beneath a monument of white marble, covered with lead, rest -the remains of its founder. Round the inner and outer courts of this -mosque there are shops of all kinds of trades, with a public kitchen, -a refectory, and hostel for travellers; a school for instructing the -poor and rich in the Korán; and a college for lectures on the art of -reciting it. This court has six gates; and is adorned, externally, -with lofty trees, most of them mulberries, under the shades of which -some thousands of people gain a livelihood by selling various kinds -of things. Outside of this court there is a large valley, called the -Meïdán of Sultán Báyazíd, adorned on its four sides with shops; and on -one side by the great college of the same Sultán, which has seventy -cupolas. The superintendent (Názir) of this mosque is the Sheïkhu-l -Islám (_i.e._ the Muftí); he also gives the public lectures in this -college. He delivers his lectures once a week, and the students receive -a monthly stipend, besides an allowance for meat and wax-lights: this -is a very well-endowed foundation. This mosque has altogether 2,040 -servants; and none has a better salary than the Muvakkit, or Regulator -of Time; because all the seamen and mariners in the empire of Islám -depend, for the regulation of time, on the Muvakkit of Sultán Báyazíd -Khán; and as the mihráb of this mosque was miraculously placed in the -true position of Kiblah: all sea-captains regulate their compasses by -it; and all the infidel astronomers in Firengistán, as is universally -known, correct their watches and compasses by the mosque of Sultán -Báyazíd. Besides this mosque, that Emperor built sixty other places of -worship in the countries which he conquered. The mosque and convent of -Emír Bokhárí, as well as the mosque of Ghalatah-seráï, were built by -him. May God reward all his pious works! His conquests are as follows: -The castles of Motón and Korón, Arkáriyah, Kalámitah, Kalávertah, -Holómích, Tiribólíchah (Tripolizza), Bállí-Bádrah (Palæ Patræ, _i.e._ -Patras), and Anávárín (Navarino), in the year 906 (1500-1). All the -above castles are in the southern and western parts of the Peninsula -(Morea). He also conquered the castle of Ainah-bakhtí (Naupaktus or -Lepanto), A.H. 905 (A.D. 1499, 1500). The fortresses of Kilì and -Ak-kirmán were taken in the 889 (A.D. 1484). The castles Várnah, -Avlóniyah, and in Arnáútluk (Albania) Durráj (Durazzo), were captured, -and a tribute imposed upon Karah Boghdán (Moldavia), in the year 918 -(A.D. 1512). After having conquered these and many other castles, he -was defeated in a second engagement with his son Selím I., at Chórló -(Τούρουλος or Τζορλοῦ), where he was deserted by all his servants, -who followed Selím to Islámból and proclaimed him Emperor. Báyazíd -Khán was immediately ordered to retire to Dímah-tókah (Dymóticho for -Didymótichon); but having reached Hávusah, a small town one days -journey distant from Edreneh (Adrianople), died there. Various reports -were circulated respecting the cause of his death. Some say that he -died sighing, and crying out, “O King Jem!” Others, that having been -poisoned by his son, he exclaimed, “May thy life be short, but thy -victories many!” His corpse was buried within the precincts of his -mosque. He reigned thirty-three years, and was succeeded by his son -Selím I., who began his victorious course by a signal defeat of Sháh -Ismá’íl, King of Írán, on the plains of Cheldir, beneath the castle -of Ak hichkah, where 200,000 Kizil-báshes (Persians) were put to the -sword. The Sháh himself escaped with difficulty, accompanied by only -seven horsemen, and his Queen Tájlí Khánum was taken prisoner, together -with three hundred female captives, who were entrusted to the care of -the Defterdár Tájir-zádeh Ja’fer Chelebí, and conducted by him to the -threshold of Felicity (the Sublime Porte). In this victorious campaign -the following castles were conquered:—Kars, Ak-hichkah, Erdehán, -Hasan, Erz Rúm, Baïbúd, Iánijah, Kumákh, Karah-Hamíd, Diyár-Bekr, and -forty other castles with their dependencies. Sultán ’Aláu-d-daulah, -of the Zúl-kadriyyeh family, Lord of Mer’ash, was also defeated and -killed, and his head, together with those of seventy other great -chiefs (Bóï Beg), was sent to Ghaurí, Sultán of Egypt, against whom -a campaign was immediately commenced: in the course of which Súltán -Selím conquered Halebu-sh-shuhbá (the bright), with its twenty, Shám -(Damascus), with its forty-two castles; Tarábulu-Shám (Tripoli), with -its seventy castles, occupied by the Durúzí (Druzes); Beïtu-l-mokaddas -(Jerusalem), Ghazah, and Ramlah, with seventeen castles. In that -paradisiacal country, Shám (Syria), he took up his winter-quarters; -and in the ensuing year he fought, on the plain of Kákún, the great -battle in which Sultán Ghaúrí was routed and slain. The wreck of the -army of the Cherákis (Circassians) fled to Misr (Caïro), with Selím -Khán at their heels; and after one continued battle for a whole month, -the province of Misr (Egypt), with its three hundred cities and seven -thousand villages, was given up to the conqueror in the year 922 -(A.D. 1516). Híreh Beg was appointed Governor of Misr (Caïro); and -Kemàl Páshà-zádeh Ahmed Efendí, Military Judge. Possession was taken -of Mekkah and Medínah, and Selím assumed the title of Servant of the -two noble Mosques, and exalted his victories to the skies. On his -returning to Islámból, he laid the foundation of the mosque which -bears his name, but did not live to finish it. He was buried in the -kubbeh, opposite the Mihráb. He was born in Tarabefzún (for Tarábuzún, -_i.e._ Trebizonde), of which he was Governor while a Prince. He reigned -nine years, during which the Khotbah was said in his name in one -thousand and one mosques. He was succeeded by his son, the determined -supporter of the faith, and the breaker of the heads of the people -who contemplated rebellion, the tenth of the Sultáns of the house of -’Osmán, Sultán Suleïmán Khán el Ghází, who finished the mosque begun by -his father. - - -_Description of the Mosque of Sultán Selím I._ - -He began it as a monument to the illustrious memory of his father, in -the year 927 (A.D. 1521), and finished it in the year 933 (A.D. 1527). -It is a lofty mosque, in the interior of Islámból, on the summit of -one of the hills which overlook the canal; but it has no fine columns -within it like the other mosques. It is only an elevated dome supported -by four walls, but such as to raise the admiration of all who are -masters in mathematics, and to be pointed at as a proof of the great -skill of the old architect Sinán. On examining it, all mathematicians -are astonished; for its dome is found, on admeasurement, to be one -span wider than that of Ayá Sófiyah. It appears, in truth, to be an -azure vault, like the vault of the sky; but is not so high as that -of Ayá Sófiyah, since it measures only fifty-eight builder’s cubits -in height. The cause of its not having been made more lofty, is the -elevation of the hill upon which it stands. On the right side of its -precincts (harem) there is a deep cistern, made in the time of the -infidels; and on the north side is the ascent called the Forty Stairs, -though there are fifty-four steps. The declivity on each side is very -steep and precipitous; the architect Sinán, therefore, with a prudent -foresight, in order to avoid all risk from earthquakes, gave a very -moderate height to the mosque. The platform (mahfil) for the Muëzzins -is placed upon marble columns, adjoining to the wall on the right hand; -the Minber and Mihráb are of white marble, in a plain style. On the -left side of the mosque there is a gallery supported by columns for the -use of the Emperor: this was enclosed like a cage, with a gilt grating, -by Sultán Ibráhim. Round the cupola there is a gallery where lamps -are lighted on the blessed nights. The mosque is ornamented with some -thousand trophies suspended around it, but has no other distinction on -the inside. Opposite to the windows on the side of the Mihráb, is the -sepulchre of Selím Khán, in a delightful garden, where the sweet notes -of nightingales are heard. It is a hexagonal building, surmounted by -a cupola. This mosque has three gates, of which that looking towards -the Kiblah is always open. On the right and left of the mosque there -are hostels for travellers; and there are also, on the right and left -side, two minárehs, with one gallery each; but they are not so high as -other minárehs. The court of the mosque (harem) is paved with white -marble, has three gates, and stone benches (soffahs) all round. There -is a basin in the centre of the court, which constantly supplies the -Muselmán congregation with fresh and running water for their ablutions. -Sultán Murád IV. placed a pointed dome over it, supported by eight -columns, and there are four cypresses on the different sides of it. -Outside of this court is a large enclosure (harem), planted with trees -of various kinds, and entered by three gates. On the south (Kiblah) is -the gate of the mausoleum (Turbeh); on the west, that of the market; on -the north, that of the Forty Stairs. Below the market, looking towards -the Chukúr Bóstán there is a large school for boys, a public refectory -(Mehmán-seráï), and lodgings for men of learning and students. The bath -(hammám) is three hundred paces beyond this enclosure; but there are no -other colleges nor hospitals. - - -_Description of the Fifth Imperial Mosque; that of Sultán Suleïmán._ - -It was begun in the year 950 (A.D. 1543), and finished in the year——, -and is beyond all description beautiful. The learned, who composed the -metrical inscriptions, containing the date of its erection, confess -that they are not able duly to express its praise; a task which I, the -contemptible Evliyà, am now striving to perform as far as my ability -will allow. This incomparable mosque was built by Sultán Suleïmán -on one-half of the unoccupied half of the summit of the lofty hill -on which had been erected, by Mohammed II, the old Seráï. Suleïmán -having assembled all the thousands of perfect masters in architecture, -building, stone-hewing, and marble-cutting, who were found in the -dominions of the house of ’Osmán, three whole years were employed -in laying the foundations. The workmen penetrated so far into the -earth, that the sound of their pickaxes was heard by the bull that -bears up the world at the bottom of the earth. In three more years the -foundations reached the face of the earth; but in the ensuing year the -building was suspended, and the workmen were employed in sawing and -cutting various-coloured stones for the building above the foundations. -In the following year the Mihráb was fixed in the same manner as that -of Sultán Báyazíd’s mosque; and the walls, which reached the vault -of heaven, were completed, and on those four solid foundations they -placed its lofty dome. This vast structure of azure stone is more -circular than the cupola of Ayá Sófiyah, and is seven royal cubits -high. Besides the square piers which support it, there are, on the -right and left sides, four porphyry columns, each of which is worth ten -times the amount of the tribute (Kharáj) from Misr. These columns were -brought from the capital of Misr, along the Nile, to Iskanderiyyeh, -and there embarked on rafts, by Karinjeh Kapúdán, who in due time -landed them at Ún-kapání; and having removed them from thence to the -square called Vefà-méïdán, in the neighbourhood of the Suleïmániyyeh, -delivered them up to Suleïmán Khán; expressing his wish that they -might be received as a tribute from Karinjah (_i.e._ the Ant), just -as a gift was graciously received from the Queen of Ants by Solomon. -The Emperor, to shew his gratitude, immediately settled upon him the -Sanjaks of Yilánlí-jezíreh-sí, and the island of Ródós. God knows, that -four such columns of red porphyry, each fifty cubits high, are to be -found no where else in the world. On the side next to the Mihráb, and -on that opposite to it, the dome is joined by two semi-domes, which do -not, however, rest on those columns, as the architect was afraid of -overloading them. Sinán opened windows on every side to give light to -the mosque. Those over the Mihráb and Minber are filled with coloured -glass, the brilliance of whose colours within, and the splendour of the -light reflected from them at noon, dazzle the eyes of the beholders, -and fill them with astonishment. Each window is adorned with some -hundreds of thousands of small pieces of glass, which represent either -flowers, or the letters forming the excellent names (_i.e._ the Divine -attributes); they are, therefore, celebrated by travellers all over -the world. Though the Mihráb, Minber, and Mahfil of the Muëzzins are -only formed of plain white marble, yet the last is of such exquisite -workmanship, that it seems to be the Mahfil of Paradise; the Minber is -also made of plain marble, but is surmounted by a conical tiara-like -canopy, the like of which is no where to be found; and the Mihráb is -like that of his Majesty Solomon himself. Above it there is engraved -in letters of gold, on an azure ground, from the hand-writing of -Karah-hisárí, this text of the Korán (iii. 32), “Whenever Zakariyyà -(Zacharias) went into the chamber (mihráb) to her.” On the right and -left of the Mihráb there are spirally-twisted columns, which appear -like the work of magic. There are also candlesticks of a mans stature, -made of pure brass, and gilt with pure gold, which hold candles of -camphorated bees’-wax, each 20 kantárs (quintals) in weight. The ascent -to each of them is by a wooden staircase of fifteen steps, and they -are lighted every night. In the left corner of the mosque is a gallery -(mahfil) raised on columns, for the private use of the Sultán; and -it also contains a special Mihráb. Besides this gallery, there are -four others, one on each of the large piers, for the readers of the -lessons from the Korán. On both sides of the mosque there are benches -(soffahs), supported by low columns, and outside of it, parallel with -these benches within, galleries, supported on columns, one of which -looks upon the sea, and the other on the market. When the mosque is -very much crowded, many persons perform their devotions on these -benches. There are also, round the cupola, within the mosque, two rows -of galleries supported by columns, which, on the blessed nights, are -lighted with lamps. The total number of the lamps is 22,000; and there -are likewise some thousands of other ornaments suspended from the roof. -There are windows on all the four sides of the mosque, through each of -which refreshing breezes enter and revive the congregation; so that -they seem to be enjoying eternal life in Paradise. This mosque is also, -by the will of God, constantly perfumed by an excellent odour, which -gives fragrance to the brain of man, but has no resemblance to the -odour of earthly flowers. Within the mosque, beside the southern gate -(kibleh), there are two piers, from each of which springs a fountain of -pure water, in order to quench the thirst of the congregation; and in -the upper part of the building there are certain cells for the purpose -of keeping treasures, in which the great people of the country and some -thousands of travellers keep their money, to an amount which the Great -Creator alone knows! - - -_In Praise of the Writing of Karah Hisárí._ - -There never has been to this day, nor ever will be, any writing which -can compare with that of Ahmed Karah Hisárí, outside and inside of -this mosque. In the centre of the dome there is this text of the Korán -(xxiv. 35): “God is the light of heaven and earth; the similitude of -his light is as a niche in a wall wherein a lamp is placed, and the -lamp enclosed in a case of glass:” a text justly called the Text of -Light, which has been here rendered more luminous by the brilliant -hand which inscribed it. The inscription over the semi-dome, above -the Mihráb, has been already given. On the opposite side, above the -southern gate, there is this text (vi. 79): “I direct my face unto him -who hath created the heavens and the earth: I am orthodox.” On the -four piers are written, “Allah, Mohammed, Abú Bekr, ’Omar, ’Osmán, -’Alí, Hasan, and Hoseïn. Over the window to the right of the Minber: -“Verily, places of worship belong to God; therefore, invoke not any -one together with God.” Besides this, over the upper windows, all the -excellent names (of God) are written. These are in the Shikáfí hand; -but the large writing in the cupola is in the Guzáfí hand, of which -the Láms, Elifs, and Káfs, each measure ten ells; so that they can be -read distinctly by those who are below. This mosque has five doors. On -the right, the Imám’s (Imám kapú-sí); on the left the Vezír’s (Vezír -kapú-sí), beneath the imperial gallery, and two side doors. Over that -on the left is written (Kor. xiii. 24), “Peace be upon you, because ye -have endured with patience! How excellent a reward is Paradise!” Over -the opposite gate this text: “Peace be upon you! Ye are righteous; -enter in and dwell in it for ever!” Beneath this inscription, on the -left hand, is added, “This was written by the Fakír Karah Hisárí.” - - -_Description of the Court (Harem)._ - -The court of this mosque has three gates, to which there is an ascent -and descent by three flights of steps. It is paved with white marble, -and is as smooth and level as a carpet. Though very spacious, the -body of the mosque is still larger. Round its four sides there are -benches (soffahs) of stone, forty feet broad, upon which columns of -coloured stones rest, supporting arches of different hues, as various -as those of the rainbow. The windows of this court are guarded by -iron gratings, the bars of which are as thick as a man’s arm, and so -finely polished, that even now not an atom of rust is seen upon them, -and they shine like steel of Nakhjuván. In the centre of this court -there is a beautiful fountain worthy of admiration, but it is not -calculated for ablutions, being only designed for the refreshment of -the congregation. Its roof is a low, broad, leaden cupola; but the -wonderful thing is this, that the water from the basin springs up as -though shot from a bow, to the centre of the cupola, and then trickles -down its sides like another Selsebíl. It is, indeed, a wonderful -spectacle. Over the windows on each side of this court there are texts -from the Korán inscribed in white letters on blue tiles. The door -opposite to the kibleh (_i.e._ the north door) is the largest of all; -it is of white marble, and has not its equal on earth for the beauty -and skill with which it is carved and ornamented. It is all built of -pure white marble, and the different blocks have been so skilfully -joined together by the builders that it is impossible to perceive any -crevice between them. Over the sill of the door there are sculptured -flowers and festoons of filagree work, interlaced with each other with -a skill rivalling the art of Jemshíd. On each side of this gate there -are buildings four-stories high, containing chambers for the muvakkits -(hour-cryers), porters, and sextons. At the entrance of this gate there -is a large circular block of red porphyry, which is unparalleled for -its size and the fineness of its polish. It is as large as a Mohammedan -simát (_i.e._ dinner-tray). Within the gate, on the right side of -the court, there is a square slab of porphyry, on which a cross was -sculptured, the traces of which are still visible, though it was erased -by the masons. The infidels offered a million of money for it in vain: -at length a royal ball was fired from a galleon of the infidels, lying -before Ghalatah, purposely at this slab, which was struck; but being on -the ground, it received no damage. So that the infidels, with all their -rancour, and skill in gunnery, could not break this stone, which had -become a threshold of the Suleïmániyyeh; but the mark of the ball still -remains, and raises the astonishment of all beholders. - -On the pedestals of the columns round the four sides of this court -(harem) there are brass plates, on which the dates of memorable events, -such as great fires, earthquakes, revolts and tumults, are engraven. -This mosque has four minarets, the galleries of which are ten in -number, as a record that Sultán Suleïmán Khán was the tenth Sultán of -the House of ’Osmán. The two minarets adjoining to the body of the -mosque have each three galleries, to which there is an ascent by a -staircase of two hundred steps; the two minarets at the inner angles of -the court are lower, and have but two galleries each. Of the two lofty -minarets which have three galleries, that on the left is called the -Jewel Minaret, for the following reason:—Sultán Suleïmán, when building -this mosque, in order to allow the foundations to settle, desisted, as -has been already observed, for a whole year, during which the workmen -were employed on other pious works. Sháh Tahmás Khán, King of ’Ajem -(Persia), having heard of this, immediately sent a great Ambassador to -Suleïmán, with a mule laden with valuable jewels, through friendship, -as he said, for the Sultán, who, from want of money, had not been -able to complete this pious work. The Ambassador presented the Sháh’s -letter to the Sultán while surrounded with the innumerable builders -and workmen employed about the mosque; and the latter, incensed on -hearing the contents of the letter, immediately, in the Ambassador’s -presence, distributed the jewels which he had brought to all the Jews -in Islámból, saying, “Each Ráfizí, at the awful day of doom changed -to an ass, some Jew to hell shall bear! To them, therefore, I give -this treasure, that they may have pity on you on that day, and be -sparing in the use of their spurs and whips.” Then giving another -mule laden with jewels to Sinán, the architect, he said, still in the -Ambassador’s presence, “These jewels, which were sent as being so -valuable, have no worth in comparison with the stones of my mosque; -yet, take them and mingle them with the rest.” Sinán, in obedience to -the Sultán’s command, used them in building the six-sided basis of this -mínaret, which derives its name from thence. Some of the stones still -sparkle when the sun’s rays fall upon them; but others have lost their -brilliance from exposure to excessive heat, snow, and rain. In the -centre of the arch, over the Kibla gate, there is a Níshábúrí turquoise -(pírúzeh), as large in circumference as a cup. There are on the two -sides of this mosque forty different places where ablutions can be -renewed. - - -_A Description of the Imperial Mausoleum._ - -At the distance of a bow-shot from the Mihráb, in the midst of a -delightful garden, is the sepulchre of Suleïmán, itself an unparalleled -edifice, being crowned by a double cupola, so that one is placed over -the other, the smaller below and the larger above. There is not, in the -whole civilized world, a building so richly ornamented with wonderful -sculptures and carvings in marble as this! - - -_Description of the Outer Court._ - -The outer court of this mosque is a large sandy level planted with -cypresses, planes, willows, limes, and ashes; and surrounding three -sides of the building. It has ten gates: two on the Kibla side; _viz._ -that of Merá, and that of the old Serái; on the south side, the Mekteb -(school gate), chàrshù (market), medreséh (college), and Hakím-Báshi -(Head Physicians) gates. On the west, the Imareh (alms-house), -Táv-kháneh (hospital), and Aghá’s gate (Aghá kapú-sí). On the north -side a stone staircase of twenty steps to the gate of the dome of one -thousand and one nails, so called because that number of nails was -used in constructing it. There is also the Hammám kapú-sí (bath-gate) -looking eastwards, whence there is a descent of twenty steps to the -bath. On this side the court (harem) is not enclosed by a wall, but -merely by a low parapet, that the view of the city of Islámból may not -be interrupted. There the congregation remains and enjoys a full view -of the imperial palace, Uskudár (Scutari), the castle of the Canal -(Bógház Hísárí) Beshik-tásh, Tóp-khaneh, Ghalatah, Kásim Páshá, the -Okmeidán, and the harbour (khalíj) and strait (Bogház) traversed by a -thousand boats and barges and other kinds of vessels—a spectacle not -to be equalled in any other place in the world! The circumference -of this outer court (harem) is one thousand paces. There is also a -smaller court called the Pehliván Demir meïdání (_i.e._ wrestlers’ -iron ground) between this mosque and the walls of the old serai. It -is a valley where wrestlers from all the convents exercise themselves -when afternoon-prayer is over (ba’de-l’asr). To the right and left of -this mosque there are four great colleges for the education of lawyers -in the four (orthodox) sects, which are now filled with men of the -most profound learning. There is likewise a Dár ul-hadís, or school -for instruction in the traditional law; a Dár-ul-karrà, or school for -instruction in the recitation or chaunting of the Korán; a college for -the study of medicine; a school for children; a hospital, a refectory, -an alms-house, a hospital for strangers (Táv-kháneh), a karbánserái for -comers and goers, a market for goldsmiths and button and boot makers, -a bath, with apartments for the students, and thousands of chambers -for their servants; so that within the precincts of the mosque there -are altogether not less than 1001 cupolas. Seen from Ghalatah the -Suleïmániyyeh seems like one vast plain covered with lead. The whole -number of servants attached to the mosque is three thousand. They -are maintained by secure and liberal endowments, all the islands in -the White Sea, as Istankoi (Stanco), Sákiz (Chios), Ródós (Rhodes), -&c. having been settled on it by Sultan Suleïmán. Its revenues are -collected by five hundred men under the direction of the mutevellí -(commissioner). There is no building in the whole empire of Islám -stronger or more solid than this Suleïmániyyeh; nor has any cupola -ever been seen which can be compared to this. Whether the solidity -of its foundation, or the wonderful beauty and perfection of its -different parts, be considered, it must be allowed to be, both within -and without, the finest and most durable edifice which the world ever -beheld. When it was finished, the architect Sinán said to the sultan: -“I have built for thee, O emperor, a mosque which will remain on the -face of the earth till the day of judgment: and when Halláj Mansúr -comes, and rends Mount Demavund from its foundation, he will play at -tennis with it and the cupola of this mosque.” Such were the terms in -which he extolled its strength and durability; and indeed, standing -on a lofty hill surrounded and strengthened below by various walls -and bulwarks, its foundations are peculiarly solid. First, there is -the upper wall of the Tahtu-l kal’ah; then, that of Siyávush Pashá’s -palace; next, that of the Yenícherí Aghá’s; afterwards, that of the -cistern in the little market: then those of the Aghá’s school, the -warm bath, the lead magazine, and hospital. The foundations of all -these buildings may be considered as the outworks of the foundation -of this mosque. The humble writer of these lines once himself saw ten -Franc infidels skilful in geometry and architecture, who, when the -door-keeper had changed their shoes for slippers, and had introduced -them into the mosque for the purpose of shewing it to them, laid their -finger on their mouths, and each bit his finger from astonishment -when they saw the minarets; but when they beheld the dome they tossed -up their hats and cried Maryah! Maryah! and on observing the four -arches which support the dome on which the date A.H. 944 (A.D. 1537) -is inscribed, they could not find terms to express their admiration, -and the ten, each laying his finger on his mouth, remained a full hour -looking with astonishment on those arches. Afterwards, on surveying the -exterior, the court, its four minarets, six gates, its columns, arches -and cupolas, they again took off their hats and went round the mosque -bareheaded, and each of the ten bit his fingers from astonishment, that -being their manner of testifying the greatest amazement. I asked their -interpreter how they liked it, and one of them who was able to give an -answer, said, that nowhere was so much beauty, external and internal, -to be found united, and that in the whole of Fringistán there was not -a single edifice which could be compared to this. I then asked what -they thought of this mosque compared with Ayá Sófiyah; they answered, -that Ayá Sófiyah was a fine old building, larger than this, and very -strong and solid for the age in which it was erected, but that it -could not in any manner vie with the elegance, beauty, and perfection -of this mosque, upon which, moreover, a much larger sum of money had -been expended than on Ayá Sófiyah. Indeed, it is said, that every ten -Miskáls of stone used in this mosque cost a piece of gold (a ducat). -The entire sum expended in this building amounted to 890,883 yuks -(74,242,500 piastres). - -Another of Sultan Suleïmán’s monuments at Islámból is the Forty -Fountains. Desirous of bringing into the city some sweet water which -had been discovered at a considerable distance, he consulted the -famous architect Sinán, who replied, that an undertaking so difficult -would require enormous sums of money. Suleïmán promised to provide the -necessary funds; the work was commenced, and in the course of seven -years 3,700 arches were constructed, thus forming an aqueduct, and -joining that of Yánkó Mádiyán near the horse-market. By this means the -delicious water was circulated throughout the city, and the souls of -the thirsty were made glad. In some parts the arches rise two or three -stories high. - -Suleïmán also commenced the bridge of Chekmejeh, which was completed -by Selim II. He also built the mosques of Shehzádeh, Jehángír, and -Khásseki; the new arsenal; and the college of Selim I., founded -at the Koshk of the Khaljiler, and dedicated to the memory of his -father; a mosque at Uskudár, called after his illustrious daughter -Mehrebán, and two Kháns. In Rumeïli the monuments of his bounty are -almost innumerable: amongst them may be enumerated the fortresses -of Segdin, Sigeth, and Ouzi (Oczakow), on the frontiers. At Edreneh -(Adrianople) he constructed an aqueduct, a bridge, and a mosque and -refectory near the bridge of Mustafa Pasha. In Anátolí he built at -Konea, near the tomb of Jelál-ud-dín-Rúmi (may God sanctify his secret -state), a splendid mosque with two minárets, a college, a music-room -for the Dervíshes, a dining-room for the poor (_imaret_), a refectory, -and numerous cells for the poor Dervíshes. At Damascus, an extensive -mosque and a college. At Kaf and Iznik (Nice) he converted two churches -into mosques; a plan which he put into execution in all the towns -and palankas which were conquered during his long and victorious -reign. The cupola of the mosque of Solomon’s temple was also built -by this Emperor, and he adorned the cupola of the sacrificial stone -(_sakhra-i-sherif_) with ceilings of carved wood and stone, so that it -equals the gallery of Chinese paintings, and resembles paradise. After -the conquest of Baghdád, he erected over the tomb of the great Imám, -Noamán-ben-Thábet, a castle, and a mosque with a refectory; and over -the tomb of the Sheikh, Abdul-káder Jilani, a lofty cupola, a mosque, -a refectory and other buildings for pious purposes. For the benefit of -the holy cities (Mecca and Medina) he instituted the Surra, a present -of 62,000 ducats, which is annually transmitted to those places by the -Surrá-Emini; and the annual distribution of wearing apparel. He also -repaired the aqueduct built by Hárún-ur-rashíd, adding four fountains -to it, and conducting a stream to Mount Arefat. He moreover built at -Mecca four colleges in the same style as those of Rumeïli, and endowed -them in the same manner. He also rebuilt the cupola of Khadijeh, the -Mother of the Faithful, with numerous other pious foundations which we -shall have occasion to mention hereafter in the course of our travels: -our present object being only to describe those of Islámból. All these -pious works were effected by means of the prizes taken at Malta, Rodós, -Bodin, Kizil-álma (Rome), Belgrade on the Danube, Baghdád, and other -places; the whole amount of which is computed to have been 896,383 -fulúrí (florins), which, according to the present value of money, would -be 53,782,009 aspres, or 74,666,666 paras, or 1,866,666 piastres. -During the reign of Suleimán Khán four aspres weighed one dirhem of -pure silver, and one hundred ducats weighed 118 dirhems. - - -_Description of the Mosque of Prince Mohammed._ - -According to the opinion of all architects and mathematicians, this -mosque is situated in the centre of the triangle of Islámból. It ranks -as the sixth imperial mosque, and was built by Suleimán Khán for his -favourite son Mohammed, who died at Magnesia, and was buried here. Its -cupola is an elegant piece of workmanship, and though not so large as -that of the Suleïmániyyeh, it rears its head majestically into the -skies: it is supported by rectangular pillars and four semi-domes. The -mihráb and minber are both of exquisite workmanship. The mahfil is -supported by eight columns, and on its left is the Sultán’s mahfil, -also supported by columns. This mosque has no large columns, but is -adorned with a double row of lamps amounting to eight thousand. It is -lighted by windows on every side, and has three gates, over one of -which, that opposite to the mihráb, is placed the chronogram: “The -place of prayer for the Prophet’s people, 955” (A.D. 1548), in which -year the foundation was laid. This also is of Sinán’s architecture. -It was commenced on the 1st of Rabi’-ul-avul, 955 (10th April 1548), -and was finished in the month of Rajab, 965 (April 1558). It cost -15,000,000 aspres. Facing the mihráb, in a most delightful garden -beneath a lofty cupola, is the tomb of Prince Mohammed, and beneath -another, that of his brother Jehángír, who died at Halep (Aleppo), and -was buried in this place. The court is adorned with numerous columns, -and in the centre there is a fountain, beneath a cupola supported by -eight columns, which was built by Murád IV. The two minarets, with -their double galleries, have not their equal in Islámból, Edreneh, -or Brusa, for ornaments and sculptures. The lead-covered roof is a -piece of art likewise well worthy of admiration. On three sides it -is surrounded by a large plain planted with trees, underneath one of -which, on the left-hand side of the mosque, is buried the Sheikh, Ali -Tabl, who was drummer in Iyyúbs expedition against Islámból. Round this -large court stand the college, refectory, and hospital for strangers -(Tav-khaneh); it has neither a bath nor a common hospital. - -The mosque at Fundukli, dedicated to the memory of the prince Jehángír, -was also built by Suleimán. But this shall be described in its proper -place. - - -_Description of the Mosque of the Valideh._ - -This mosque, which is commonly called Khasseki-evret (the favourite of -the women), and is situated near the Evret-bazar, is not so large as -other mosques, and has only one mináreh. It has a common kitchen, a -refectory, a hospital, a college, and a school for children. - - -_Description of the Mosque of Mehr-máh Sultáneh._ - -It is a lofty mosque within the Adrianople-gate, and was built by -Sultán Suleimán Khán for his daughter Mehr-máh. Its mihráb, minber, -and mahfil, are remarkably neat; but there is no royal mahfil. It is -surrounded by the apartments of the college, a bath and a market. There -is neither refectory nor hospital. - -In short, Sultán Suleimán Khán, during a reign of forty-eight years, -established order and justice in his dominions; marched victoriously -through the seven quarters of the globe, embellished all the countries -which were vanquished by his arms, and was successful in all his -undertakings; because, mindful of the sacred text, “Take advice in your -affairs,” he always consulted with his Ulemá. - -The Vezirs during his reign were:— - -Pír Mohammed Pasha, who was confirmed in his office on the accession of -the Sultán. - -Ibrahim Pasha, who was educated in the imperial harem, built the seven -towers at Cairo, and hanged Ahmed Pasha, the rebellious governor of -that city. - -Ayás Pasha, a native of Albania, but brought up in the harem. - -Lutfí Pasha, also brought up in the harem. He had the Sultán’s sister -given him in marriage, but was dismissed from office for speaking -against a woman who was related to his wife. - -Suleimán Pasha, a white eunuch, who took Dív-abád, Ahmed-abád, and -several other fortresses from the Portuguese, and gave them to the -Raï of India. He also conquered ’Aden, in Yemen (Arabia), and Habesh -(Abyssinia), assisted by Oz-demir-beg. - -Rustam Pasha, a Khiroad (Croatian) by birth, and an Aristotle in wisdom. - -Ahmed Pasha, a judicious, brave, and accomplished minister. He began -by being Chamberlain in the Serai, and was gradually promoted to the -office of Aghá of the Janissaries, Governor of Rumeïli, and Grand -Vezir. He once conducted a night attack against Sháh Tahmas of Persia, -and conquered Temesvar. - -Kalen Ali Pasha, a native of the village of Parcha, in Hersek -(Herzegovina). He was first Chamberlain, then Aghá of the Janissaries, -Governor of Egypt, and Grand Vezir. He was a very corpulent man. - -So-kolli Khojeh, Ali Pasha, a native of the village Sokol, now called -Shahín, in Bosnia, having held various inferior offices, was raised to -that of Vezir, which he held for forty years under three monarchs. - -The Vezirs of the _kubbeh_ (cupola) who did not attain the rank of -Grand Vezir were:—Mustafa Pasha, the Bosnian; Ferhád Pasha, the -Albanian; Khaïn Ahmed Pasha, a rebellious Albanian who was hanged at -Cairo; Gózlujeh Kásím Pasha, who conquered Anabóli (Napoli), in the -Morea, and built the mosque bearing his name opposite Islámból; Hájí -Mohammed Pasha, poisoned at Bodin (Buda) by a Jew who boasted that he -had poisoned no less than forty Moslems; Khosru Pasha, the brother of -Khojeh Lála Mustafa Pasha; Khádem Ibrahím Pasha, a man of a brave and -generous disposition, who built the mosque bearing his name within the -Silivrí-gate; Khádem Heider Pasha, who was chief of the white eunuchs -in the harem, but was dismissed on suspicion of having been accessory -to the murder of the Prince Mustafa: he was an eloquent and learned -man, and died Governor of Hersek (Herzegovina); Balak Mustafa Pasha, -a Bosnian, Balak, in the Albanian language, signifying ‘old’: he was -Governor of Egypt and Capudan of the fleet, and was buried at Iyyúb; -Dámád Ferhád Pasha,—he was brother-in-law of Prince Mohammed, and was -an excellent calligrapher: a copy of the Korán of his penmanship may -even now be seen at the mausoleum of Sultán Báyazíd; Mustafa Pasha, who -was descended from Khaled, son of Valíd, and younger brother of Shemsi -Pasha: he was educated in the imperial harem, made Chakirji-bashi, -commanded the expedition against Malta when Governor of Rumeïli, died -on the pilgrimage to Mecca, and was buried by my father. - - -_Begler-begs in the reign of Sultán Suleimán._ - -Behram Pasha; Davúd Pasha, who died Governor of Egypt; Oveis Pasha, -Governor of Shám (Damascus); Dukakin Zádeh Gházi Mohammed Pasha, -Governor of Egypt; Oveis Pasha, Governor of Yemen (Arabia), he quaffed -the cup of martyrdom at the hand of Pehlevan Hassan, the robber; -Oz-demir Pasha, a relation of Ghori, the last Sultán of Egypt, a -Circassian by birth, and Conqueror of Habush (Abyssinia); Gházi Omer -Pasha, who built a mosque and imaret at Belgrade; Gházi Kásim Pasha, -who when Suleimán raised the siege of Pech (Vienna), headed the party -which made an excursion into Germany, and came round by Venedik -(Venice) to Essek with only three hundred men, the others having fallen -martyrs in the expedition: I visited many of their tombs in different -places in Germany; Gozlujeh Rustam Pasha, Aga of the Janissaries, and -afterwards Governor of Bodin (Buda); Suleimán Pasha, educated in the -harem: he died at Astúli (Stuhlweissenburg), of which he was Governor, -and was buried before its gate; Othmán Pasha, a Circassian, educated -in the Seraï, who was rewarded with the government of Rumeïli for a -night attack upon the Persian camp at Nakhchéván; Gházi Hassan Pasha, -who was in Arabia and Abyssinia, whence he went to Temeswar, of which -he was made Governor; Solak Ferhád Pasha, Governor of Baghdád, where -he died; Baltaji Mohammed Pasha, a Bosnian, who was dismissed from the -governorship of Baghdád, and died at Islámból; Harem Pasha, a Bosnian; -Pír Pasha, of the family of Ramezan; Kobad Pasha, step-brother of the -preceding; Músá Pasha, of the family of Isfendiyár,—he was Governor -of Erzerúm, and died in the war against the Georgian infidels; Khádem -Ali Pasha, who died whilst Governor of Cairo; Arslan Pasha, the son of -Sokolli Mohammed Pasha: he built the powder-magazine at Bódin (Buda), -and was executed on suspicion of having given up Tátá and Pápá to the -infidels; Ayás Pasha, brother of the Grand Vezir, Sinán Pasha: he was -beheaded; Behrám Pasha, Governor of Baghdád; Jenáblí Ahmed Pasha, who -was twenty years Governor of Anatóli, and built a mulevi (convent) and -bath at Angora; Olama Pasha, who was taken prisoner by the Persians, -amongst whom he became a Khán, but afterwards deserted them, and -returning to Rumeïli obtained the Sanják of Lippova, where he was -killed, after having sustained a siege of forty days. Yorksa Pasha, -educated in the harem; Shemsí Pasha, of the family of Kuzil Ahmedli, -and brother of the Vezir Mustafa Pasha: he was the confidential -minister of three Sultáns; Hájí Ahmed Pasha, of the same family; Damád -Hassan Pasha, the Sultan’s brother-in-law: he was sent as Ambassador -to Persia on account of the flight of the Prince Báyazíd, and suffered -martyrdom at Sivás: I have visited his tomb; Iskender Pasha, first -Bóstánjí báshí, and then Governor of Anatoli; Cherkess Iskender Pasha, -for fifteen years Governor of Díárbekr, where he died; Temerrúd Ali -Pasha, a native of Bosnia; Kara Mustafa Pasha, he was taken from the -chamber of pages; Khizr Pasha, a man of dignified manners, who was -educated in the harem; Kara Murád Pasha; Sufi Ali Pasha, who died -at Cairo, of which he was Governor; Gulábí Pasha, a man who loved -retirement, and conversed much with my father; it was he who related -the anecdote of himself, already mentioned in the Description of the -Mosque of Ayá Sófiyah: he was indeed a holy man; Mohammed Khán Pasha, -who was of the family of Zulkadr, and went over to Sháh Ismaïl, but -returning to the Ottomans, was made Governor of Rumeïli and Anatoli, -and was distinguished with the title of Jenáb (Excellency). - - -_Capudán Pashas of the Reign of Suleïmán._ - -Sinán Pasha, from the harem, a great tyrant. - -Khairu-d-din Pasha (Barbarossa), born at Medelli (Mitylene), and -created Capudán in the year 940 (A.D. 1533). He died A.H. 970 (A.D. -1562), and was buried at Beshiktásh. - -Saleh Pasha, a native of Kaz-tagh (Mount Ida), was Pasha of Algiers; -and, like his predecessor, a most active Admiral. - -Yahia Pasha, Grand Admiral, and died Pasha of Algiers. - -Torghúd Pasha, who suffered martyrdom at the siege of Malta. - -Mohammed Pasha, who was Pasha of Egypt, and, like Khairu-d-din, -extended his devastations even to the islands of Ingleterra (England). - - -_Defterdárs and Nishánjis of the Reign of Sultán Suleïmán._ - -Defterdár Iskender Chelebi; Hyder Chelebi, of Gallipoli; Lufti Beg, of -the harem; Abulfazl Efendí; Abdi Chelebi, son of Jevizádeh’; Mustafa -Chelebi, who, though afflicted with palsy, continued to attend the -Diván, because he was an excellent penman; Mohammed Chelebi, who -was also called Egri Abdi Zádeh; Ibrahím Chelebi, who was the chief -Defterdár; Hasan Chelebi; Murád Chelebi, Jemáli Zádeh Mustafa Chelebi, -who in his prose and poetical compositions assumed the name of Nisháni: -he is the author of an historical work, entitled “Tabakátu-l-mamálek,” -and a statistical one, called “Kanún Námeh;” Ramazán Zádeh Mohammed -Chelebi, who was Nishánji, and author of a small historical work. - - -_Begs of Sultán Suleïmán’s Reign._ - -Kochek Báli Beg, son of the Grand Vezir, Yahia; Khosrú Beg, descended -from the daughter of Sultán Báyazíd: he built at Seráï, a mosque, a -khán, a bath, an imáret, a college, and a school, and achieved some -thousands of victories; Kara Othmán Sháh Beg, son of Kara Mustafa Beg -by the sister of Sultán Suleïmán: he built at Tarkhaleh a wonderful -mosque with a college and an imaret; Ali Beg Ibn Malkoch Beg, who -rendered himself famous in Croatia; Núbehar Zádeh, who was a disciple -of Jelál Zádeh, and was afterwards made Defterdár; Cherkess Kassim Beg, -who was Governor of Kaffa, in the Crimea, but afterwards went on an -expedition to Azhderhán (Astrachan) through the desert; Hájí Beg, who, -as Governor of Nablús, kept down the Arabs; Kurd Beg; Ján-búlád Beg, of -an illustrious Kurd family; Husein Beg, who was distinguished with the -title Jenáb (Excellency). - - -_Some of the Illustrious Divines of the Reign of Sultán Suleïmán._ - -Khairu-d-din Efendí, his Majesty’s Khojah; Seidi Chelebi, of Kastemúni; -Sheikh Mohammed Jiví-zádeh; Mollah Sheikh Mohammed Ben Kotbu-d-din; -Mollah Mohammed Ben Ahmed Ben ’Adíl-pasha, an excellent historian and -a good Persian poet; Mollah Abdul-fattáh Ebn Ahmed ’Adíl Pasha, a -native of Berdá, in Persia, and an amiable and intelligent man; Sheikh -Mohammed, of Tunis, an excellent reader of the Korán, the whole of -which he knew by heart; Zehíru-d-din, who came from Tabríz, and was -hanged at Cairo with the traitor Ahmed Pasha; Mollah Mohammed, a pupil -of Kemál Pasha-zádeh; Mevlená Yakúb, commonly called Ajéh Khaliféh, -professor at Magnesia, where he died, A.H. 969 (A.D. 1562); ’Ala’ud-dín -Jemáli, Sheikhu-l-Islám (_i.e._ Grand Mufti), which office he held -also under Sultan Selím I.; the Sheikhu-l-Islám Kemál Pasha-zadéh -Ahmed, who was Kázi-asker of Egypt under Selím I., and is celebrated -for his literary productions; the Sheikhu-l-Islam Abú-u-ssaod Efendí, -who wrote nearly a thousand treatises, and whose Commentary on the -Korán is highly valued: a volume might be written in his praise; -Mevlena-Mohíu-d-dín Arab-zédeh, who was drowned on his passage -to Egypt; Mevlena Ali, who wrote the Humáyiún Námeh (the Turkish -translation of Pilpay’s Fables); he was buried at Brusá. - - -_The Kanún-námeh or Statistical Code of the Empire, drawn up by Sultán -Suleïmán._ - - -Section I. - -The Province of Rúmeïli contains 24 Sanjaks, 1,227 Ziámets, 12,377 -Timárs. - - Bodin 17 Sanjaks, 278 Ziámets, 2,391 Timárs. - Ozi (Oczakov), 6 ditto 188 ditto 1,186 ditto - Bosnia, 7 ditto 150 ditto 1,792 ditto - Temesvar 6 ditto 190 ditto 1,090 ditto - Archipelago 15 ditto 73 ditto 1,884 ditto - Egra 9 ditto 1,081 ditto 4,000 ditto - —— 7 ditto 77 ditto 2,007 ditto - Kaffa 9 ditto (It has neither Ziámets nor Timárs). - Morea 5 ditto, but no Ziámets or Timárs. - Varadin 5 ditto. - -Ardil (Transylvania) pays an annual tribute of 3,000 purses; as do also -Aflák (Wallachia), and Bóghdán (Moldavia). The Crimea has no Ziámets -or Timárs, but is governed by Kháns. Rodós (Rhodes) has five Sanjaks; -Kubrus (Cyprus) seven, and Candia thirteen Sanjaks; making, in all, 167 -Sanjaks, 3,306 Ziámets, and 37,379 Timárs. - - Anatóli has 14 Sanjaks, 399 Ziámets, 5,589 Timárs. - Karman 7 ditto 68 ditto 2,211 ditto - —— 7 ditto 108 ditto 3,699 ditto - Miráish 4 ditto 29 ditto 215 ditto - Shám (Damascus), 2 ditto 138 ditto 1,865 ditto - Trabalós 4 ditto 63 ditto 571 ditto - Seida (Sidon) 4 ditto 94 ditto 995 ditto - Halep (Aleppo), has 5 Sanjaks, 99 Ziámets, 833 Timárs. - Adna 5 ditto 43 ditto 1,659 ditto - Roha 2 ditto 4 ditto 6,026 ditto - Díárbekr 12 ditto 926 ditto 926 ditto - Erzerúm 9 ditto 133 ditto 5,159 ditto - Trebizonde 2 ditto 56 ditto 398 ditto - Gurjístán (Georgia) has no Sanjaks, Ziámets, or Timárs. - Kars 6 Sanjaks, 1 Ziámet, 1,363 Timárs - Jíldir 13 ditto 49 ditto 689 ditto - Ván 24 ditto 46 ditto 2,695 ditto - Mosúl 3 ditto 66 ditto 1,004 ditto - Sheherzúl 21 ditto 15 ditto 806 ditto - -Baghdád has no ziámet or timár, but is held on an annual lease, as are -also Basrah and Lahsa: Yemen is governed by an Imám; Habesh (Abyssinia) -is subject to a tributary Sultán; Mesr (Egypt), Jezáïr (Algiers), Tunis -and Trabalos (Tripoli), are held by annual leases. There are in all 151 -sanjaks, 1,571 ziámets, 41,286 timárs. - -All the land of the Ottoman empire is divided into three parts: the -khás humáyún, or crown lands; the lands given to the vezírs and -begler-begs; and the lands divided into ziámets and timárs. - - -Section II. - -_The Khás, or Revenues of the Begler-begs._ - -Rumeïli, 1,100,000 aspres; Anadolí, 1,000,000; Karamán, 60,671; Shám -(Damascus), 1,000,000; Sivás, 900,000; Erzerúm, 1,214,600; Díárbekr, -1,200,600; Ván, 1,132,200; Búdín (Bude), 880,000; the islands of the -Archipelago, 885,000; Haleb (Aleppo), 817,760; Mera’ish, 628,450; -Bosna, 650,000; Temiswár, 806,790; Kars, 827,170; Jíldir, 925,000; -Tarab-afzún (Trebizonde), 734,850; Rika, 681,056; Mosúl, 682,000; -Sheherzúl, 1,100,000; Trabalós Shám (Tripoli in Syria), 786,000; Ozí -(Oczakov), 988,000; Krím (Crimea), 12,000,000; Kaffa, the revenues of -this province are derived from the custom-house; the Páshá receiving -679,000 aspres; Egra (Erla), 800,080; Kanisa, 746,060; the Morea, -656,000; Baghdád, 1,200,200; Basrah, 1,000,000; Lahsa, 888,000; Habesh -(Abyssinia), 1,000,080; Egypt, 487 purses of Egypt; the revenues of -Tunis, Algiers, Tripoli, Cyprus, and Rhodes, which belong to the -Capúdán Páshás, amount to 1,200,700 aspres; Candia yielded 11,990 -aspres: this island has since then been entirely conquered, but -during the reign of Suleïmán it was allotted with that small sum. -According to the constitutional laws of Suleïmán, the gradation of -the revenues of the governors followed the chronological order of the -conquest; thus the páshás of the provinces first conquered had greater -revenues than those conquered at a later period; and the old vezírs -at that time received an additional sanjak, under the name of Arpalík -(barley-money); thus the sanjak of Adna was given to old Mahmúd Páshá -with a revenue of 116,000 aspres. According to the Kánún, the Sultan -of Egypt has the privilege of wearing two aigrettes, and the Vezír -of Abyssinia is allowed to have two royal tents. The precedence of -the vezírs at public festivals, divans, &c. is as follows: The Vezír -of Egypt, of Baghdád, Abyssinia, Buda, Anatolí, Mera’ish, and the -Kapúdán-Páshá, if the scene is in Anadolí (Asia); but if in Rumeïlí -(Europe) it is as follows: the Vezír of Buda, Egypt, Abyssinia, -Baghdád, Rumeïlí, and then the other governors according to the -chronological order of the conquest. For every 500 aspres of revenue -one armed man is to be provided for the field. - - -Section III. - -_Names of the Sanjaks of each Province._ - -Rumeïli has two Defterdárs, one of the treasury-office (mál), and of -the feudal tenures (tímár) a Kehiyá of Chávushes, an inspector of the -Defter (rolls), a Kehiyá of the Defter; an Aláï-beg (colonel of the -feudal militia); a Cherí-báshí (lieutenant-colonel); a Voinók-ághá, and -seven Yúrúk-begs. The twenty-four sanjaks are: 1. Sofia, the residence -of the Páshá. 2. Kústendíl. 3. Skutari. 4. Terkhaleh. 5. Ukhrí. 6. -Avlona. 7. Delvina. 8. Yánína. 9. Elbessán. 10. Chermen. 11. Saloník. -12. Askúb (Scopi). 13. Dúkágín. 14. Vídín. 15. Alájeh Hisár. 16. -Perzerín. 17. Vejterín. 18. Silistria. 19. Nicopolis. 20. Kirk-kílseh. -21. Bender. 22. Ak-kermán. 23. Ozí (Oczakov). 24. Kílbúrún. - - -_Sanjaks of the Province of Anádólí._ - -There is a Kehiyá, an Emín (inspector), and Muhásibjí (comptroller of -the defter or rolls), an Emín and Kehiyá of the Chávushes, a colonel -and captain of the feudal militia, four Begs called Musellim, and -eleven Yáyá Begs. 1. Kútáhieh. 2. Saríkhán. 3. Aïdía. 4. Kastamúni. -5. Bólí. 6. Munteshá. 7. Angora. 8. Kara-hisár. 9. Tekkeh. 10. -Hamid-sultán. 11. Ogí-karasí. - - -_Sanjaks of the Province of Karamán._ - -This province has a Defterdár of the treasury, and of the feuds, an -Emín of the Defter and of the Chávushes; a Kehiyá of the Defter and of -the Chávushes; an Aláï-beg (colonel), and Cherí-báshí (captain). 1. -Konia, the residence of the Páshá. 2. Kaiserieh (Cæsarea). 3. Níkdeh. -4. Yení-sheherí. 5. Kír-sheherí. 6. Ak-seráï. - - -_Sanjaks of Sívás._ - -The Defter (treasury) has a Kehiyá, and Emín, the Chávushes have the -same; there is besides a captain and Defterdár of the feuds. 1. Sívás, -the seat of the Páshá. 2. Deverbegi. 3. Khúrúm. 4. Keskín. 5. Búzouk. -6. Amasia. 7. Tokát. 8. Zíla. 9. Janík. 10. Arab-gír. - - -_Sanjaks of Bosna._ - -The officers are, the Defterdár of the treasury, the Kehiyá and Emín of -the rolls; the Kehiyá and Emín of the Chávushes, the Aláï-beg and the -Cherí-báshí. 1. Seráï, the seat of the Páshá. 2. Hersek. 3. Kilís. 4. -Zvorník. 5. Poshega. 6. Záchina. 7. Kírka. 8. Ráhovícha. 9. Banalúka. - - -_The Province of the Capúdán Páshá._ - -The officers are, the Kehiyá and Emín of the Defter and Chávushes, -the Aláï-beg and Cherí-báshí, the Aghás of the Arabs, and the Dáïs -of the Yúz-báshís. 1. Gallipoli, the seat of the Pasha. 2. Aghribúz -(Negropont). 3. Karlí-eilí (Acarnania). 4. Ainabakht (Naupaktus or -Lepanto). 5. Rodós (Rhodes). 6. Mytylini. 7. Kójá-eilí. 8. Bíghá. 9. -Izmit (Nicomedia). 10. Izmír (Smyrna). - - -_Sanjaks of the Morea._ - -Here there is neither Kehiyá nor Emín of the Defter. The Sanjaks are: -1. Misistra. 2. Mania. 3. Corone; Ayá Maura. 4. Napoli di Romania. The -sanjaks Sákiz (Chios), Naksha (Naxos), and Mahdia (in Africa), have -recently been added to the government of the Capudán-páshá. - - -_Sanjaks of Búdín (Bude)._ - -The number of officers attached to each province in this district -is complete, because it always has a grand diván. They are: 1. The -Defterdár of the treasury. 2. The defterdár of the Tímárs or feuds. 3. -The Kehiyá or deputy of the defter. 4. The Kehiyá of the Chávushes. -5. The Emín or inspector of the defter. 6. The Emín of the Chávushes. -7. The Aláï Beg, or colonel. 8. The Cherí-báshí or lieutenant-colonel -of the feudal militia. 9. The Pashá who resides at Bude. The Sanjaks -are: 1. Bude. 2. Segdin. 3. Sonluk. 4. Hetwán. 5. Sihún. 6. Germán. 7. -Filek. 8. Erla. - - -_Sanjaks of the Province of Kaniza._ - -This province was separated from the principality of Bude, and there -is no Defterdár either of the treasury or of the feudal militia. The -sanjaks are: 1. Siget. 2. Kopán. 3. Valiova, 4. Sokolofja. - - -_Sanjaks of Uivár (Neuhausel)._ - -This province was conquered only in the time of Mohammed IV., by -Kopreïlí Zádeh Ahmed Páshá. It is a well cultivated district. The -sanjaks are: 1. Litova. 2. Novígrád. 3. Húlichk. 4. Boyák. 5. Shaswár. - - -_The Province of Temiswar._ - -Here the usual offices were established during the reign of Mohammed -IV., at the time of its second conquest by Kopreïlí Ahmed Páshá. The -fortress of Yanova was then the seat of the Páshá. The sanjaks are: 1. -Lipova. 2. Kíánad. 3. Jíulei. 4. Mode. 5. Lugos. 6. Facias Arad. 7. -Five churches, the wakf (or pious bequest) of Sokollí Mohammed Páshá. - - -_The Province of Varasdin._ - -This province was conquered by Kozí Alí Páshá in the time of Mohammed -IV. Sanjaks: 1. Slanta. 2. Debrechin. 3. Khalmas. 4. Seus Giorgi. -The inhabitants of this country being all infidels, the tribute is -collected by Hungarian chiefs who forward it to Constantinople. - - -_Transylvania._ - -This principality was conquered during the reign of Sultan Mohammed -IV. by the arms of the brave Seïdí Ahmed Páshá; and Michael Apasty was -made viceroy on condition that he should pay an annual tribute of one -thousand purses besides certain presents. The population is composed of -native Transylvanians, of Siklev, and of Saxons; the latter have always -been disaffected towards the Osmánlí government. - - -_Valachia and Moldavia._ - -These are also infidel principalities governed by princes appointed -by the Ottoman government, and pay an annual tribute of two thousand -purses; they are considered as belonging to the province of Silistria. - - -_Oczakov or Silistria._ - -Here there are no public officers as in the other provinces, having -been detached from the government of Rúmeïlí. Its sanjaks are: 1. -Nikopolis. 2. Chermen. 3. Viza. 4. Kirk Kilisia (or forty churches). 5. -Bender. 6. Akkermán. 7. Oczakov. 8. Kilbúrún. 9. Dúghún. 10. Silistria, -which is the seat of the Páshá. - - -_Krim (the Crimea)._ - -This territory is governed by a Khán, who has the privilege of coining, -and of having the Khotba read in the mosques, his name being mentioned -immediately after that of the Osmánlí Emperor, who has the right of -appointing and changing the Kháns. The residence of the Khán is at -Baghcheseráï, and that of the Sultan at Ak-mesjid. The subordinate -officers are styled Shírín-begs and Másúr-begs; the former are selected -from the Nakhcheván family, and the latter from the Manik. - - -_The Province of Kaffa._ - -Its sanjaks are ruled by Voivodas, immediately appointed by the Osmánlí -Sultan and not by the Kháns. These sanjaks are: 1. Bálikláva. 2. -Kirej. 3. Támán. 4. Cherkess-shagha. 5. Balisira. 6. Azov. Besides the -Defterdár, there are no public officers. - - -_The Province of Cyprus._ - -There are here, a Defterdár of the treasury and of the feuds; a Kehiyá -and Emín of the Defter and Chávushes, an Aláï-beg, and a Cherí-báshí. -The sanjaks are: 1. Itshilí. 2. Társús. 3. Aláyí. 4. Sís or Khás. The -following have a Sáliáneh, or annual allowance from the treasury: -Kerina, Paphos, Tamagusta, and Nicosia. It is a large island, and -contains 30,000 Moslem warriors, and 150,000 infidels. - - -_The Province of Candia._ - -Canea was conquered in the reign of Sultán Ibrahím, by Yúsuf Páshá; -and twenty-six years afterwards Candia was taken by Kopreïlí Zádeh the -second, after a protracted siege of three years. The sanjaks are: 1. -Canea. 2. Retimo. 3. Selina. This island, being so extensive, has the -complement of public officers, and maintains a force of 40,000 men. - - -_The Province of Damascus._ - -Some of the sanjaks of this province are khás (_i.e._ yield a land -revenue); and others are Sáliáneh (_i.e._ have an annual allowance -from government). Of the former are: 1. Jerusalem. 2. Gaza. 3. Karak. -4. Safet. 5. Náblús. 6. Aajelún. 7. Lejún. 8. Bokoa. Of the latter: -Tadmor, Saida, and Bairút. - - -_The Province of Trabalús (Tripoli)._ - -Its sanjaks are: 1. Trabalús (Tripoli) the seat of the Páshá. 2. Hama. -3. Homs. 4. Salamieh. 5. Jebella. 6. Latakia. 7. Husnábád. It has also -forty Begs of the Drúzís in the mountains which belong to it. - - -_The Province of Adna._ - -Having been separated from the government of Haleb, it has no diván -officers. The sanjaks are: 1. Sís. 2. Tarsús. 3. Karatásh. 4. -Selfekeh. It has also seven Bóï-begs. Being a mountainous country it is -very turbulent. - - -_The Province of Haleb (Aleppo)._ - -Two of its sanjaks which receive a stipend, have no ziámet nor tímár. -The sanjaks are: 1. Akrád Kilís. 2. Bírejek. 3. Maura. 4. Azir. 5. -Bális. 6. Antakia (Antioch). Those which receive the allowance are -Massiaf, and the sanjak of the Turkomans, who are very numerous in this -province. - - -_The Province of Díúrbeker._ - -In this province there are nineteen sanjaks, and five hakúmets (or -hereditary governments). Eleven of the nineteen sanjaks are the same as -the others in the Ottoman provinces, but the remaining eight were, at -the time of the conquest, conferred on Kurdish Begs with the patent of -family inheritance for ever. Like other sanjaks, they are divided into -ziámets and tímárs, the possessors of which are obliged to serve in -the field; but if they do not, the ziámet or timár may be transferred -to a son or relation, but not to a stranger. The hakúmets have neither -ziámets nor timárs. Their governors exercise full authority, and -receive not only the land revenues, but also all the other taxes which -in the sanjaks are paid to the possessor of the ziámet or timár, -such as the taxes for pasturage, marriages, horses, vineyards, and -orchards. The Ottoman sanjaks are: 1. Kharpút. 2. Arghání. 3. Siverek. -4. Nissibin. 5. Husunkeïf. 6. Miafarakain. 7. Akchékala’. 8. Khapúr. -9. Sinjár. The Kurdish are: 1. Síghmán. 2. Kúláb. 3. Mehrásí. 4. Aták. -5. Bertek. 6. Chapakchúr. 7. Chermek. 8. Terjíl. The independent -governments: 1. Jezíreh. 2. Akíl. 3. Kenj. 4. Palwá. 5. Hezzú. These -are extensive provinces, and their governors have the title of Janáb -(excellency). The officers of the diván of Díárbeker are: the defterdár -of the treasury with a rúz-námjí (journal-writer); a defterdár of the -feudal forces, an inspector (Emín), and a lieutenant (Kehiyá) of the -defter, and another for the Chávushes; a secretary (Kátib), a colonel, -and a lieutenant-colonel of the militia. - - -_The Province of Kars._ - -Before the conquest this district belonged to Erzrúm, but it was -afterwards made a separate province, and had the sanjak of Yásín joined -to it. It has a colonel and lieutenant-colonel, but no officers of the -defter. Its sanjaks are: 1. Little Erdehán. 2. Hújuján. 3. Zárshád. 4. -Kechrán. 5. Kághizmán. 6. Kars, the seat of the Páshá. - - -_The Province of Jíldir or Akhíchkeh._ - -Of the civil officers of the diván there is here only a defterdár -of the treasury; and of the military, there is a colonel and a -lieutenant-colonel of the feudal militia. The sanjaks are: 1. Oultí. 2. -Harbús. 3. Ardinj. 4. Hajrek. 5. Great Ardehán. 6. Postkhú. 7. Mahjíl. -8. Ijareh-penbek. Besides these there are four hereditary sanjaks: 1. -Púrtekrek. 2. Lawaneh. 3. Nusuf Awán. 4. Shúshád. During the reign -of Sultán Mohammed Khán, the castle of Kotátis was captured by Kara -Mortezá, and was added to this province. - - -_The Province of Gúrjistán or Georgia._ - -The sanjaks are: 1. Achikbásh. 2. Shúshád. 3. Dádián. 4. Gúríl. The -Begs of Megrelistán (Mingrelia) are all infidels; but Murád IV. reduced -them, and having placed Sefer Pasha as their governor, made the castle -of Akhickha the seat of government. To this day they send the annual -presents. - - -_The Province of Tarabafzún (Trebisonde)._ - -1. Gomish-kháneh. 2. Jankha. 3. Wíza. 4. Gúnia. 5. Batúm. Though this -province is small it has a defterdár of the Tímárs, a Kehiyá of the -defter, an Aláï-beg, and a Cherí-báshí. - - -_The Province of Rika._ - -The sanjaks of Rika and Rohá are: 1. Jemása. 2. Khárpud. 3. Deïr-rahba. -4. Bení Rebia. 5. Sarúj. 6. Kharán. 7. Rika. 8. Rohá or Urfa, which is -the seat of the Páshá; it has no officers. - - -_The Province of Baghdád._ - -Seven of the eighteen sanjaks of this province are divided, as in other -parts of the empire, into ziámets and timárs. They are: 1. Hilla. 2. -Zeng-ábád. 3. Javazar. 4. Rúmáhía. 5. Jangula. 6. Kara-tágh. 7.——. -The other eleven sanjaks which are called Irák, have neither ziámets -nor tímárs. They are: 1. Terteng. 2. Samwat. 3. Bíát. 4. Derneh. 5. -Deh-balád. 6. Evset. 7. Kerneh-deh. 8. Demir-kapú. 9. Karanieh. 10. -Kilán. 11. Alsáh. These have no ziámets or tímárs, and are entirely in -the power of their possessors. - - -_The Province of Basra._ - -This was formerly a hereditary government (mulkiat), but was reduced to -an ordinary province (eyálet) when conquered by Sultán Mohammed IV. It -has a defterdár and Kehiyá of the Chávushes, but neither Aláï-beg nor -Cherí-báshí, because there are no ziámets or tímárs; the lands being -all rented by the governor. - - -_The Province of Lahsa._ - -This being a hereditary government, has neither ziámets nor tímárs, -but the governor sends a monthly present to the governor of Baghdád. -Formerly its governors were installed as Begler-begs, but they now hold -their authority without a patent. - - -_The Province of Yemen._ - -This too, since the time of Mohammed Khán IV., has been unlawfully -occupied by the Imáms. - - -_The Province of Abyssinia._ - -This province is also without ziámets or tímárs. Once in three years -an officer is sent from the Sublime Porte, to claim it as a government -province (Mulk). There are no private leases (iltizám). - - -_The Province of Mecca._ - -Mecca is divided between the Sheríf and the Páshá of Jidda. There are -no revenues but those derived from the aqueducts. - - -_The Province of Egypt._ - -Here there are neither ziámets nor tímárs. Its villages are registered -either as belonging to the crown (Mír Mál), or to pious foundations -(Wakf), or to the Káshif, or as rented by the inhabitants of towns -(Iltizám-beledí). There is a defterdár of the treasury, a journal -keeper (Rúznámehjí), seven clerks of the leases (Mokata’jí), a -comptroller (Mokábelejí) on the part of the Páshá, forty Begs and seven -commanders of the seven military bodies. The sanjaks held by Begs are -the following: 1. Upper Egypt. 2. Jirja. 3. Ibrim. 4. Alwáhát. (the -Oasis). 5. Manfelút. 6. Sharakieh (the eastern part of the Delta). 7. -Gharabieh (the western part). 8. Manúfieh. 9. Mansúrieh. 10. Kalúbieh. -11. Bakhair. 12. Damiat (Damietta). These are all governed by Begs. The -first in rank of the Begs of Egypt is the Emír-ul-haj, or chief of the -caravan to Mecca, who by the Arabs is called Sultán-al-barr, or lord -of the continent. His Kehiyá or deputy has the privilege of wearing an -aigrette. - -As I have not travelled through the kingdoms of Algiers, Tunis, and -Tripoli, I do not give any account of them, but it is well known that -they are extensive territories. - - -_The Province of Mosul._ - -This has no officers of the Diván, but a colonel and a -lieutenant-colonel. Its sanjaks are: 1. Bájwánlí. 2. Tekrit. 3. Eskí -Mosul (Nineveh). 4. Harú. - - -_The Province of Wán._ - -The officers are, the defterdár of the treasury and of the tímárs, -the inspector and deputy of the rolls and Chávushes, a clerk of the -Chávushes, a colonel and lieutenant-colonel. Its sanjaks are: 1. -Adaljewáz. 2. Arjish. 3. Músh. 4. Bárgerí. 5. Kárkár. 6. Kesání. 7. -Zíríkí. 8. Asa’bard. 9. Aghákís. 10. Akrád. 11. Bení-kutúr. 12. Kala’ -Báyazíd. 13. Burdú’. 15. Khalát. In the governments of Tiflis, Hakkárí, -Majmúdí, and Peniánish, there are ziámets and tímárs; the tribute -received from them is appropriated to the pay of the garrison of Wán. -All other fees and duties are received by the Kháns who hold these -governments in hereditary possession. - - -_The Province of Erzerúm._ - -This has twelve sanjaks; its officers are, a defterdár of the treasury, -an inspector and deputy of the rolls and Chávushes, and a clerk of -the Chávushes. The sanjaks are: 1. Kara-hisár. 2. Keïfí. 3. Pásín. 4. -Ispír. 5. Khanís. 6. Malázgír. 7. Tekmán. 8. Kuzúján. 9. Túrtúm. 10. -Lejengerd. 11. Mámar. 12. Erzerúm, the seat of the Páshá. - - -_The Province of Sheherzúl._ - -This province has the full number of diván officers. Its sanjaks are: -1. Sarújek. 2. Erbíl. 3. Kesnán. 4. Sheher-bázár. 5. Jengúleh. 6. -Jebel-hamrin. 7. Hazár-mardúd. 8. Alhúrán. 9. Merkáreh. 10. Hazír. -11. Rúdín. 12. Tíltárí. 13. Sebeh. 14. Zenjír. 15. Ajúb. 16. Abrúmán. -17. Pák. 18. Pertelí. 19. Bílkás. 20. Aúshní. 21. Kala’ Ghází. 22. -Sheherzúl, which is the seat of the Páshá. There are some tribes in -this province who are not governed by begs invested with a drum and -banner; more than one hundred chiefs of such tribes, who hold their -lands as ziámets, but by a hereditary right, accompany the Páshá, when -required, to the field of battle. - - - - -Section IV. - -_Of the ranks of the Sanjak-begs._ - - -According to the constitutional laws of Sultán Soleïmán, the -sanjak-begs rank according to their pay, except when there is a deposed -grand vezír amongst them, who in such case takes precedence over -them all. The pay of a sanjak-beg is at first 200,000 aspres, which -is increased in proportion to the period of his service, until he -becomes begler-beg, or mír mírán. Should, however, one of the aghás or -commanding generals of the military corps at Constantinople be made a -sanjak-beg, his pay from the first is more than 200,000 aspres. Thus, -the Aghá of the Janissaries, when he is appointed a sanjak-beg, at -once receives 500,000 aspres. The nishánjí-báshí (lord privy seal), -the mír alem (standard bearer of the empire), the chamberlain, and the -grand master of the horse, receive an increase of 100,000 aspres. The -cháshní-gír-báshí (comptroller of the kitchen), the mutafarrek-báshí -(chief of the couriers), the under-master of the horse, the Aghá of -sipáhís and silihdárs, of the ságh-ulúfejíán and sól-ghurebá (two -bodies of cavalry), all become sanjak-begs with a salary of 300,000 -aspres. The segbán-báshí (a general of the Janissaries), the Kehiyá -(deputy) of the defter, the defterdárs of the tímárs and yáyá-begs, -and all whose ziámets amount to more than 500,000 aspres, receive an -addition of 100,000 aspres, as sanjak-begs. Such begs as distinguish -themselves by good conduct are rewarded with vacant tímárs; each -sanjak-beg furnishes for every 5,000 aspres of his revenues one armed -man. The smallest income of a sanjak-beg being 200,000 aspres, he -brings forty armed men into the field; if he has 500,000 aspres he -furnishes 500 men, and so on in proportion. - - -Section V. - -_Of the Khás, or revenue of the Sanjak-begs, the Kehiyás of the Defter -and the Defterdárs of Tímárs._ - -_Rumeili._ - -Khás of the sanjak-begs of the Morea 5,776 aspres; Scutari, 59,200; -Avlonia, 39,000; Silistria, 89,660; Nicopolis, 40,000; Okhrí, 35,299; -Yanina, 20,260; Terhala, 50,885; Gústendíl 42,400; Elbesán, 1,963; -Chermen, 4,000; Víza, 34,465; Delvina, 7,132; Salonik, 80,832; -Skopí, 40,000; Dúkagín, 27,500; Widín, 3,000; Alájeh-hisár, 20,399; -Weljeterín, 50,000; Perzerín, 28,146; Ziámet of the kehiyá of the -defter, 1,426; of the defterdárs, 2,000; of the beg of the Yúrúks -(wandering tribes) of Víza, 2,000; of the yúrúk-beg of Rodosto, 60,000; -of the yurúk-beg of Yánbolí, 3,470; of the yúrúk-beg of Okchebóli, -3,494; of the yúrúk-beg of Koja, 4,000; of the yúrúk-beg of Salonik, -41,397; of the yúrúk-beg of Naldúkín, 3,500; of the capudán of Cavala, -4,314; of the beg of the Voinoks, 5,052. - - -_Bosnia._ - -Khás of the beg of Kilís, 42,500; Hersek, 10,515; Zvorník, 35,793; -Poshega, 66,230; Zachina, 70,000; Karak, 30,000; Rahovicha, 70,000. - -Ziámet of the kehiyá of the defter, 46,000; of the defterdár, 5,530. - - -_The Archipelago._ - -Khás of the Beg of Negropont, 40,000; Karlíeïlí (Acarnania), 3,000; -Einabakht (Lepanto), 30,000; Rodós (Rhodes), 77,004; Mytylini, 40,000; -Kojaeïlí, 6,526; Bígha, 13,088; Sighla, 30,000; Misistra, 19,000. - -Ziámet of the kehiyá, 8,390; of the defterdár, 22,077. - - -_The Province of Bude._ - -Khás of Semendria, 40,260; Becheví (Fünf-kirchen or Fife-churches), -40,000; Oustúnbelgrade (Stuhl-weissenburg), 26,000; Osterghún (Gran), -10,000; Segdín, 40,000; Sirem, 25,675; Essek, 20,000; Shamtorna, -40,000; Kopán and Filek, 20,000; Nigisár, 34,000; Novigrád, 33,940; -Sonlí, 40,000; Míhaj, 92,000; Siget, 4,230; Segsár, 34,000; Míján, -40,260. - -Khás of the Defterdár, 5,520; ziámet of the kehiyá of the defter, -3,240; of the kehiyá of the tímárs, 8,940. - - -_The Province of Temisvár._ - -Lippova, 10,000; Kiánád, 20,792; Gúla, 28,945; Madava, 60,080; Yánova, -2,420; Ishbesh, 1,945; Ziámet of the defterdár of the treasury, 60,000; -of the Kehiyá, 4,880; of the defterdár of the tímárs, 60,000. - - -_The Province of Anatolia._ - -Khás of the beg of Sárukhán, 40,000; Aïdín, 34,600; Kara Hisár Afíún, -40,299; Angora, 64,300; Brúsa, 18,089; Bolí, 20,122; Kastamúní, 50,000; -Muntesha, 40,800; Tekkeh, 28,000; Hamíd, 24,000; Jánkrí, 48,081; -Karasí, 3,000; Sultánógí, 5,000. - -Ziámet of the kehiyá, 10,912; of the defterdár, 4,596. - - -_The Province of Karamán._ - -Khás of the beg of Kaisarieh (Cæsarea), 5,000; Begshehrí, 90,000; -Akseráí, 35,000; Aksheher, 1,000; Kírsheher, 7,540. - -Khás of the defterdár, 5,000; of the kehiyá, 5,000. - - -_The Province of Kubrus (Cyprus)._ - -Khás of Icheïlí, 27,000; Aláíeh, 50,000; Tarsús, 45,260; Sís, 60,299. - -Khás of the defterdár of the treasury, 20,000; of the defterdár of the -ziámets, 70,000; of the kehiyá, 42,000. - - -_The Province of Tripoli (in Syria)._ - -Khás of Homs, 20,290; Jebellieh, 34,180; Salamieh, 9,000; Hamá, 94,030. - -Khás of the defterdár of the treasury, 13,000; of the kehiyá, 64,800; -of the defterdár of the timárs, 40,000. - - -_The Province of Haleb (Aleppo)._ - -Khás of the beg of Adna, 95,000; Kilís, 2,827; Bírejek, 5,220; Makra, -30,000; Azíz, 20,000; Balís, 20,000. - -Khás of the defterdár of the treasury, 27,826; of the kehiyá, 6,930; of -the defterdár of the tímárs, 1,146. - - -_The Province of Zulkadrieh or Mera’ish._ - -Malatieh, 50,000; Eintáb, 5,130; Mera’ish, 25,300. - - -_The Province of Sivás._ - -Khás of the beg of Amasia, 30,000; Chorum, 30,000; Búzouk, 300,275; -Dívergí, 50,360; Jáník, 7,024; Arabgír, 21,000. - -Ziámet of the kehiyá, 80,200; of the defterdár, 2,550. - - -_The Province of Erzerúm._ - -Khás of the beg of Karahisár Sharakí, 3,000; Keïfí, 3,000; Básín, -94,000; Ispír, 30,000; Khanís, 80,440; Malázgír, 50,000; Turkmán, -4,929; Okúzján, 20,702; Túrtúm, 97,000; Lejengird, 40,000; Mámerván, -3,000. - -Khás of the defterdár of the treasury, 42,900; of the defterdár of the -tímárs, 20,200. - - -_The Province of Kars._ - -Khás of Erdehán Kúchuk, 9,030; Hújú-ján, 2,500; Rúshád, 40,000; -Kázmaghán, 2,000; Kecherán, 2,000. - - -_The Province of Childer or Akhichka._ - -Khás of Oultí, 2,017; Pertek, 2,190; Erdenúh, 70,000; Erdehán Buzúrg, -2,000; Shúshád, 56,000; Livána (two hereditary sanjaks), 65,000; -Kharbús, 2,500; Sahrek, 65,000; Pústúkh, 6,500; Mánjíl, 3,229; Penbek, -40,000. - - -_The Province of Trebisonde._ - -Ziámet of the kehiyá of Bátúm, 3,000 apres; ziámet of the defterdár of -the tímárs, 42,290. - - -_The Province of Díárbeker._ - -Khás of Kharpút, 9,999; Arghaní, 20,515; Súrek, 3,043; Aták, 47,200; -Nesíbín, 30,000; Terjíl, 45,200; Jermík, 3,140; Husn-keïf, 2,955; Akíl, -9,675; Chapík-júd, 7,000; Jemishgezek, 4,223; Samsád, 9,057; Sha’ir, -3772; Akchakala’, 20,000; Sinjár, 1,517; Mufarakín, 20,000; Lisán and -Búzbán, 6,000; Khákenj, 7,834. - -Khás of the defterdár, 40,395; ziámet of the kehiyá of the defter, -10,924; khás of the defterdár of the timárs, 8,000. - - -_The Province of Rakka._ - -Khás of Jemáseh, 5,122; Dair Rahba, 8,000; Kápúr, 10,000; Así Rabia’, -40,000; Sarúj, 20,000; Ana, 82,215. - - -_The Province of Baghdád._ - -Khás of Zangábád, 70,000; Helleh, 51,000; Javázer, 20,000; Rúmnáhieh, -45,000; Jengúleh, 20,000; Kara (an hereditary government), 4,287; -Derteng, 20,000; Samvát, 55,000; Derneh, 6,931; Dehbálá, 60,000; Váset, -20,000; Kerend, 29,260; Tapúr, 20,000; Karanieh, 20,000; Kílán, 20,000; -Al Ságh, 200,000; Ziámet of the kehiyá of the defter, 10,000; of the -defterdár of the tímárs, 80,000. - - -_The Province of Wán._ - -Khás of Adeljaván, 50,346; Arjís, 30,000; Músh, 1,000; Bárgerí, 20,000; -Kárkár, 20,000; Keshán, 25,000; Ispághird, 20,000; Aghákís, 50,000; -Akrád, 90,000; Wádí Bení Kutúr, 70,000; Kala’ Báyazíd, 1,044; Bardú’, -20,000; Wáwjik, 95,000. - -Ziámet of the kehiyá of the defter, 60,999; of the defterdár of the -timárs, 3,870. - - -_The Province of Mosul._ - -Khás of Bájuvánlí, 15,000; Tekrít, 7,284; Harún, 20,000; Bána, 30,000. - - -Section VI. - -_Statement of the number of swords or men brought into the field by the -Possessors of Tímárs and Ziámets._ - -_The Province of Rumeili._ - -The number of its swords or armed men is 9,274, of which 914 are -ziámets, the rest tímárs, with and without tezkerehs (commissions). -The Zái’ms, or possessors of the ziámets, for every 5,000 aspres of -their revenues provide one armed man. Tímárís, or possessors of the -tímárs, of from 10,000 to 20,000, find three men. Thus the militia of -Rúmeïlí consists of Zái’ms, Tímárs, and Jebellís, or guards, amounting -in all to 20,200 men. The sanjak-beg, the kehiyá of the defter, and -the defterdár of the timárs, for every 5,000 aspres of their revenues -provide one man: the number of men found by these being 2,500, the -troops of Rúmeïlí amount to 33,000 men; and, including the servants, to -40,000 men. - - -Section VII - -_Number of Ziámets and Tímárs in each of the Sanjaks in Rúmeïlí._ - -Sofia, the seat of the Páshá, has 7,821 ziámets and tímárs; Kustandíl -48 ziámets, 1,018 tímárs; Terkhaleh 32 ziámets, 539 tímárs; Yánina 62 -ziámets, 34 tímárs; Uskúb 57 ziámets, 340 tímárs; Ohrí 20 ziámets, 529 -tímárs; Avlonia 38 ziámets, 489 tímárs; Morea 200 ziámets; Eskenderieh -75 ziámets, 422 tímárs; Nicopolis 20 ziámets, 244 tímárs; Chermen 20 -ziámets, 130 tímárs; Elbesán 18 ziámets, 138 tímárs; Víza 30 ziámets, -79 tímárs; Delvina 34 ziámets, 1,155 tímárs; Saláník (Salonica) 36 -ziámets, 762 tímárs; Kirk-kilisá 18 tímárs; Dúkagín 10 ziámets, 52 -tímárs; Widín 12 ziámets, 25 tímárs; Alaja-hisár 27 ziámets, 509 -tímárs; Wejterín, 10 ziámets, 17 tímárs; Perzerín 17 ziámets, 225 -tímárs; Akchebólí, an Oják of the Yúrúks or wandering tribes, 188; of -the Yúrúks of Teker Tághí or Rodosto 324; of the Yúrúks of Saláník -128; of Koják 400; of Na’ldúkín 314; of the Musselmans of Rúmeïlí -400; of the Musselmans of Kuziljeh 300; of the Musselmans of Chermen -301; of Chinganeh (Gypsies or Bohemians) 198; of Víza 178;—in all -1,019 hereditary ojáks or families. In the government registers thirty -persons of these Yúrúks or Musselmans are called an _oják_, or family. -In the time of war these Yúrúks and Musselmans constitute the flying -troops (ishkenjí), and in their turn twenty-five of these perform the -duties of yamáks, or servants, to the other five. During war the Yamáks -are obliged to pay 55 aspres per head in lieu of all diván duties, -but in time of peace they are exempt from all taxes. The ishkenjí or -flying-troops (voltigeurs) pay no farm-taxes when they go to war; but -should they become sipáhís or feudatory tenants, they are not exempt -from the duties of Yúrúks. To the Musselmans a portion of land is -allotted, which is registered as a tímár, and of which they pay no -tithes. Their duties are to drag the artillery in the time of war, to -clear the roads, and to carry the necessary provisions for the army. - - -Section VIII. - -_Number of Ziámets and Timárs in Anatolia._ - -There are 7,313 swords, of which 195 are ziámets and the other tímárs; -they provide 9,700 jebellí or armed men, and others, amounting in all -to 17,000 men. Their annual revenue amounts to 37,317,730 aspres. The -ziámets and tímárs are as follows: Kútáhieh 79 ziámets, 939 tímárs; -Sarúkhán 41 ziámets, 674 tímárs; Aídín 19 ziámets, 572 tímárs; -Karahisár, 15 ziámets, 616 tímárs; Angora 10 ziámets, 257 tímárs; Brúsa -30 ziámets, 1,005 tímárs; Bolí 14 ziámets, 551 tímárs; Kostamúní 24 -ziámets, 587 tímárs; Munteshá 52 ziámets, 381 tímárs; Tekkeh 7 ziámets, -392 tímárs; Hamíd 9 ziámets, 585 tímárs; Karasí 7 ziámets 381 tímárs; -Sultán-ogí 7 ziámets, 182 tímárs. In Anatolia there are also Musselmans -(freemen) and Píádeh or Yáyá (pioneers), who to the number of 900 men -go to war; these with the Yamáks amount to 26,500 men; their duties -are to drag the guns, clear the roads, and carry provisions. They have -lands (chiftlik) like the Yúrúks of Rúmeïlí, which are registered as -tímárs. This was the establishment in the reign of Sultán Soleïmán, but -at present they are all enrolled as rayás, and the possessors of these -tímárs are obliged to accompany the Kapúdán Páshá when he goes to sea. -Formerly there were in this province 1,280 volunteering Arabs, who, for -every ten men providing one armed-man, sent 128 men into the field. -They are now disbanded. - - -_The Province of the Kapúdán Páshá, or the islands of the Archipelago._ - -This formerly provided 1,618 swords; but Ja’fer Páshá, who was formerly -Bóstánjí Báshí, during the reign of Murád IV. increased their number -to 9,900: of these 106 were ziámets and the rest were tímárs; adding -to them the jebellís the entire number was 12,067 men. The Arabs, the -volunteers of the Arsenal, and the men of sixty galleys, also formed -a body of 10,000 men. The annual revenue of their ziámets and tímárs -amounted to 1,800,000 aspres. The following are the ziámets and tímárs: -Negropont 12 ziámets, 188 tímárs; Einabakht (Lepanto) 13 ziámets, 287 -tímárs; Mytylini 83 tímárs; Kojaeïlí 25 ziámets, 187 tímárs; Sighla -32 ziámets, 225 tímárs; Kárlieïlí 11 ziámets, 19 tímárs; Gallipolí 14 -ziámets, 132 tímárs; Ródós (Rhodes) 5 ziámets, 785 tímárs; Bíghá 6 -ziámets, 136 tímárs; Misistra 10 ziámets, 91 tímárs. - - -_The Province of Karamán._ - -This province supplies 1,620 men, 110 of which are ziámets, the rest -tímárs; with the jebellís they amount to 4,600 men. Their annual -revenue is 1,500,000 aspres. Konia has 13 ziámets, 515 sanjaks; -Kaisaria (Cæsarea) 12 ziámets, 200 tímárs; Níkdeh 13 ziámets, 255 -tímárs; Begshehrí 12 ziámets, 244 tímárs; Akshehrí 9 ziámets, 22 -tímárs; Kirkshehrí 4 ziámets, 13 tímárs; Akseráï 12 ziámets, 228 tímárs. - - -_The Province of Rúm or Sivás._ - -This has 3,130 swords or men, of which 109 are ziámets, the rest -tímárs. The begs, záims, and tímariots with their jebellís amount to -9,000 men. Their annual revenue amounts to 3,087,327 aspres. Sivás has -48 ziámets, 928 tímárs. - - -_The Province of Mara’ish._ - -2,169 swords, of which 29 are ziámets, and the rest tímárs. The begs, -záims, tímariots, and jebellís amount to 55,000 men. Their annual -revenue amounts to 9,423,017 aspres. Mara’ish has 3 ziámets, 1,120 -tímárs; Kars 2 ziámets, 656 tímárs; Eintáb 2 ziámets, 656 tímárs; -Malatea 8 ziámets, 276 tímárs. - - -_The Province of Haleb (Aleppo)._ - -933 swords, of which 104 are ziámets, the rest tímárs; the whole number -of troops with the jebellís is 2,500 men. Haleb 18 ziámets, 1,295 -tímárs; Adna 11 ziámets, 190 tímárs; Kilís 17 ziámets, 295 tímárs; -Ma’kra 9 ziámets, 890 tímárs; Azíz 2 ziámets, 190 tímárs; Balís 6 -ziámets, 57 tímárs. - - -_The Province of Shám (Damascus)._ - -996 swords, of which 28 are ziámets and the rest tímárs; it has with -the jebellís 1,600 men. Kuds-Sheríf (Jerusalem) 9 ziámets, 16 tímárs; -Aajelún 4 ziámets, 21 tímárs; Lajún 9 ziámets, 26 tímárs; Safed 5 -ziámets, 133 tímárs; Gaza 7 ziámets, 108 tímárs; Náblús 7 ziámets, 124 -tímárs. - - -_The Province of Cyprus._ - -1,667 swords, of which 40 are ziámets, and the rest tímárs. The begs, -záims, tímariots and jebellís amount to 4,500 men. Cyprus 9 ziámets, 38 -tímárs; Aláíeh 9 ziámets, 152 tímárs; Tarsús 13 ziámets, 418 tímárs; -Sís 2 ziámets, 52 tímárs; Ich-eïlí 16 ziámets, 602 tímárs. - - -_The Province of Tripoli (in Syria)._ - -614 swords, with the jebellís, 1,400 men. Tripoli 12 ziámets, 875 -tímárs; Homs 9 ziámets, 91 tímárs; Jebellieh 9 ziámets, 91 tímárs; -Salamieh 54 ziámets, 52 tímárs; Hama 27 ziámets, 171 tímárs. - - -_The Province of Rakka._ - -654 swords, with their jebellís, 1,400 men. Rakka 3 ziámets, 132 -tímárs; Roha 9 ziámets, 291 tímárs; Birehjík 15 ziámets, 109 tímárs; -A’na 6 ziámets, 129 tímárs. - - -_The Province of Trebizonde._ - -454 swords, with their jebellís, 8,150 men. Trebizonde 43 ziámets, 226 -tímárs; Batúm 5 ziámets, 72 tímárs. - - -_The Province of Díárbekr._ - -730 swords, with their jebellís, 1,800 men. In the reign of Sultán -Murád IV. this province provided 9,000 men. Amed has 9 ziámets, 1,129 -tímárs; Kharpút 7 ziámets, 123 tímárs; Argháneh 9 ziámets, 123 tímárs; -Sívrek 4 ziámets, 123 tímárs; Nesíben, 15 ziámets and tímárs; Berehjík -4 ziámets, 123 tímárs; Chermik 6 ziámets, 13 tímárs; Husnkeïf 45 -ziámets and tímárs; Chabákchúr 5 ziámets, 30 tímárs; Jemeshgezek 2 -ziámets, 7 tímárs; Sinjár 6 ziámets, 21 tímárs. - - -_The Province of Erzerúm._ - -5,279 swords, with the jebellís 8,000 men. Erzerúm 5 ziámets, 2,215 -tímárs; Túrtúm 5 ziámets, 49 tímárs; Bámerwán 4 ziámets, 92 tímárs; -Keïfí 8 ziámets, 229 tímárs; Malázgír 9 ziámets, 281 tímárs; Khanís 2 -ziámets, 425 tímárs; Tekmán 1 ziámet, 253 tímárs; Kara-hisár 4 ziámets, -94 tímárs. - - -_The Province of Childer._ - -650 swords, with the jebellís, 8,000 men. Oultí 3 ziámets, 132 tímárs; -Erdehán 8 ziámets, 45 tímárs; Ezerbúj 4 ziámets, 49 tímárs; Hajrek 2 -ziámets, 12 tímárs; Kharnús 13 ziámets, 35 tímárs; Pústú 1 ziámet, 18 -tímárs; Benek 8 ziámets, 54 tímárs; Básín 9 ziámets, 14 tímárs; Alúrí -9 ziámets, 10 tímárs; Oustjeh 8 ziámets, 17 tímárs; Cháklik 33 tímárs; -Jetla 13 ziámets, 14 tímárs; Ispír 1 ziámet, 4 tímárs; Petek 3 ziámets, -98 tímárs. - - -_The Province of Wán._ - -Regulars and jebellís 1,300 men. Wán has 48 ziámets, 45 tímárs; -Shevergír 47 ziámets, 33 tímárs; Júbánlú 2 ziámets, 26 tímárs; Wedáleh -7 ziámets, 21 tímárs; Kala’ Báyazíd 4 ziámets, 125 tímárs; Arjísh -14 ziámets, 86 tímárs; Aduljeváz 9 ziámets, 101 tímárs; Kúrládek 7 -ziámets, 67 tímárs. - -In the reign of Sultán Soleïmán the feudal force of Rúmeïlí amounted -to 91,600 men. On so firm a foundation had he established the Ottoman -empire, that when he made war in Europe he required not the troops -of Asia; and when he took the field in Asia, he had no occasion for -the forces of Europe. His victorious wars in Germany and Persia, were -carried on solely with his regular troops. His whole army having -been numbered amounted to 500,000 men. Of these there were 40,000 -janissaries and 20,000 cavalry or sipáhís, who with their servants -amounted to 40,000 men. After the conquest of Yánova, Mohammed IV. -increased the army by 3,000 men, and after the conquest of Uivár by -8,000 men. Keríd (Candia) also, having been conquered and divided into -ziámets and timárs, gave 100,000 rayás and 20,000 troops. - -In the year 1060 (A.D. 1649) during the reign of Sultán Mohammed IV. -my noble lord Melek Ahmed Páshá being grand vezír, a royal firmán was -issued to review the whole of the Ottoman army. Every soul receiving -pay in the seven climates was registered, and the result was 566,000 -serving men, the annual pay of whom amounted to 43,700 purses, and with -the pay of the troops in Egypt to 90,040 purses (45,020,000 piastres): -thus the army far exceeded that of Soleïmán’s time. - - -Section X. - -_The order of the Diván._ - -Before the time of Sultán Soleïmán there was no regular diván. He -held a grand diván on four days during the week, composed of the -seven vezírs of the cupola, the two judges of the army, the Aghá of -the Janissaries and of the six bodies of cavalry. The Chávush-báshí -(marshal of the court); and the Kapíjílár Kehiyásí (chief chamberlain) -were required to attend on such days with their silver staffs of -office. The grand vezír gave judgment on all law-suits; and the Kapúdán -Páshá, seated without the cupola, decided all matters relating to the -navy. On Wednesdays the chief of the eunuchs decided causes relating to -Mecca and Medina. It was Sultán Soleïmán who established the regular -dress of the diván. The vezírs and the Kapúdán Páshá wore the turban -called the _selímí_, and so did the Aghá of the Janissaries provided -he were a vezír. The Chávúsh-báshí (marshal), the Kapíjílár Ketkhodásí -(the chief chamberlain), the Mir-alem (the standard-bearer of the -state), the Chakirjí-báshí (superintendent of the household), the Mír -Akhor (master of the horse), the Cháshnígír-báshí (comptroller of the -kitchen), and the Mutaferrika-báshí (chief of the couriers) wore the -_mujavera_, or high round turban, and Khaláts of atlas or satin called -_oust_. The generals of the Janissaries and Sipáhís, the Chávushes of -the diván, and the seventy heads of the offices of the treasury, all -stood in their places dressed in their _mujavera_ and _oust_ ready to -transact business. On these days the Janissaries were served by the -Aghá with 3,000 dishes of wheat broth, which if they would not touch, -the emperor at once knew that they were dissatisfied. On such occasions -he repaired to the Adálet Koshkí (kiosk of equity), where he in person -decided some of their most important questions. In the evening they all -sat down to a sumptuous repast, which was served by the Zulflí-báltají -to the vezírs, and by the tent-pitchers to the rest of the company. -After the repast the seven vezírs, the Kapúdán Páshá and the Aghá of -the Janissaries with the two great judges were introduced by the gate -of the Harem, to the presence of the emperor. They then returned to -the diván, where the Chávush-báshí taking the seal of the grand vezír, -sealed the treasure, and then returned it to the vezír. - - -_The conquests and victories of Soleïmán._ - -His first conquest was the defeat of the Circassian governor of Syria, -Ján Yazdí Ghazálí Khán, whose rebellious head Ferhád Páshá severed -from its body, and sent to the Sublime Porte in 927 (A.D. 1520). The -conquest of Yemen and death of Iskender the rebel 927 (1520). The -reduction of Belgrade and Tekúrlen, of Slankement and Kópanik in -the same year. The conquest of Rodos (Rhodes) in 928 (1521); of the -fortresses of Iskaradín, Helka, Eiligí, the island of Injírlí, the -fortress of Takhtalú, Istankoi (Cos), Bodrúm (Halicarnassus), in the -same year. The victory of Mohacz, followed by the fall of Waradin, -Oïlúk, Koprik, Eïlúk, Dimúrjeh, Irek, Gargofja, Lúkán, Sútan, Lakwár, -Wárdúd, Rácheh, Essek, Bude and Pest, in the year 932 (1525). The siege -of Kizil Alma (the Red Apple or the capital of Germany), and in the -following year the release of Yánush (John Zapolia) by Yehiyá Páshá -Zádeh. The conquest of Sokolofja, Kapúlieh, Shíla, Balwár, Lotofjí, -Túsh, Zákán, Kaniza, Kaporník, Balashka Chopanija, Shárwár, Nimetogur, -Kemendwár, Egersek, Moshter, and Moshtí in 939 (1532). Conquest of the -eastern provinces of Irák, Kazwín, Karákán, Baghdád, Eriván, Sultánieh, -Tabríz, and Hamadán, in 941 (1534). Wán, Adeljúváz, Arjísh, Akhlát, -Bárgerí, Amik, Khúsháb, Sultán, Sabádán, Jerem-bidkár, Rúsíní, Hella, -and Tenúr, in 941 (1534), Tabríz in the same year. An expedition into -Georgia and Appulia; with the conquest of Kilís in Bosnia, in the year -943 (1536). The conquest of Uivárin, Nadín, Sín, Kádín, Oporja, and -the expedition against Korfuz (Corfu) in the same year. The conquest -of Poshega, and the defeat of Sorkújí John near Essek in 944 (1537). -The expedition into Moldavia, the conquest of Yássí, Bassra, and -Bosnia, in 945 (1538). The relief of Nureh in Hersek, the conquest of -Yemen and Aden, the naval expedition against India and Díú; and the -conquest of Abyssinia in the same year, by the Eunuch Soleïmán Páshá. -Bude twice before besieged was now reduced, and Gházi Soleïmán Páshá -made governor, and Khair-ad-dín Efendí first judge. The conquest of -Stuhlweissenburg, Lippova, Grán, Tátá, Pápá, Vesperim, Poláta, and -Chargha in 950 (1543). - -The death of the prince Mohammed happened in the same year. The capture -of Vishegráde near Grán, Khutwán, Shamtorna, Walifa in Bosnia, and of -the castle of Cerigo in 951 (1544). In 954 (1547) Alkás Mirzá, the -governor of Shírván and brother of Sháh Thamás took refuge at the -court of Soleïmán; and in the following year the towns of Kóm, Káshán -and Ispahán, were sacked by the emperors expedition. The conquest of -Pechevi (Five Churches) Pechkerek, Arát, Jenád (Cianad) Temesvár; -the battle of Khádem Alí Páshá in the plains of Segedin. Temesvár -was conquered in 959 (1551) by the second vezír, Ahmed Páshá; the -conquest of Solnuk; and the siege of Erla raised in the same year. The -expedition against Nakhcheván; the death of the prince Jehángír whilst -in winter quarters at Haleb (Aleppo) in 960 (1552). The conquest of -Sheherzúl and Zálim, with the castles belonging to it. The conquest of -Kapúshwár, Farúbeneh, and the Crimea. The victory of Malkúch Beg at -Kilís in Bosnia in 961 (1553). The contest between the princes Selím -and Báyazíd in the plains of Kóníya, in which Báyazíd was defeated and -took refuge with the Sháh of Persia, who gave him up, after which he -was put to death with his children at Sivás, 966 (1558). Expedition -against Siget, during the siege of which Pertev Páshá conquered, on -the Transylvanian side, the castles of Gúla, Yanova, and Dilághosh. Ten -days previous to these victories the Emperor Soleïmán bade farewell to -his transitory kingdom and removed to his never fading dominions. This -event happened during the siege of Siget, but the vezír Asif concealed -his illness and death so well for seventy days that even the pages -of the Khás óda were ignorant of it. On this account it is said that -Soleïmán conquered the towns of Siget, Gúla, and Kómár after his death. -Thus died Soleïmán after a reign of forty-eight years, having attained -the highest glory. His conquests extended over all the seven climates; -and he had the Khotba read for him in 2,060 different mosques. His -first victory was in Syria over the Circassian Khán Yezdí Ghazálí, and -his last that at Siget: he died seven days before the reduction of this -fortress. His death, which happened at nine o’clock on Wednesday the -22d of Sefer, was kept concealed till the arrival of his son Selím from -Magnesia. His body was carried to Constantinople and buried before the -Mihráb of the mosque which bears his name. - - -_The Reign of Sultán Selím II._ - -Sultán Selím the son of Sultán Soleïmán Khán was born in 931, and -ascended the throne in 974 (1566). He was an amiable monarch, took much -delight in the conversation of poets and learned men, and indulged in -pleasure and gaiety. His vezírs were,—the grand vezírs Sokollí Mohammed -Páshá, Ahmed Páshá (the conqueror of Temisvár), Piáleh Páshá, (the -Kapúdán Páshá), Zál Mahmúd Páshá, Láleh Mustafá Páshá, and Tútúnsez -Husain Páshá. These were vezírs endowed with the wisdom of Aristotle. - -The Mír-mírán, or Begler-begs, who adorned his reign were,—Kapúdán Alí -Páshá, Súfi Alí Páshá, Yetúr Husain Páshá, Mahmúd Páshá, Mohammed Páshá -the son of Láleh Mustafa Páshá, Abd-ur-rahmán Páshá, Dávud Páshá, Rús -Hasan Páshá, Murád Pashá, Khádem Ja’fer Páshá, Dervísh Alí Páshá, Arab -Ahmed Páshá. - - -_Defterdárs and Nishánjís._ - -Murád Chelebí, Dervísh Chelebí the son of Bábá the painter, Lálá-zádeh, -Mohammed Chelebí, Memí Chelebí, Abd-ul-ghafúr Chelebí, Moharrem -Chelebi: Fírúz-beg the Nishánjí (lord privy seal), Mohammed Chelebí, -nephew of the late Nishánjí Jelál-zádeh Beg. - -The most distinguished of the Ulemá in his reign were,—Yehíá -Efendí from Beshiktásh; Mevlena Mohammed Ben Abd-ul-waháb; Mevlena -Musalih-ud-din; Mevlena Ja’fer Efendí; Mevlená Ata-allah Efendí; -Mevlena Mohammed Chelebí; Ahmed Chelebí; Abd-ul-kerím Ben Mohammed, the -son of the Shaikh-ul-Islám (grand muftí) Abú-sa’úd. - - -_Physicians._ - -Mevlená Hakím Sinán, Hakím Othmán Efendí, Mevlená Hakím Isá, Hakím -Is’hák, Hakím Bder-ud-dín Mohammed Ben Mohammed Kásúní, Tabíb Ahmed -Chelebí. - - -_Mesháiekh or Learned Men._ - -The Sheïkh Ala-ud-dín (may God sanctify his secret state!) was of -Akseráï in Karamánia, and celebrated for his proficiency in the Ilm -Jefer, or cabalistic art, Sheikh Abd ul Kerím, Sheikh Arif billah -Mahmúd Chelebí, Sheikh Abú Sa’íd, Sheikh Hakím Chelebí, Sheikh Ya’kúb -Kermání, Serkhosh Bálí Efendí, Sheikh Ramazán Efendí, surnamed -Beheshtí, and Sheikh Mohammed Bergeví, who died in 981 (1573). - - -_Conquests &c. in the reign of Sultán Selím II._ - -The tribe of Alián of Basra having rebelled was subjugated in 975 -(1567). The expedition to Azhderhán (Astrachan) in 977 (1569). The -conquest of Dasht Kipchák in 976 (1568). The conquest of Yemen and -Aden, a second time, by Sinán in 977. Arrival of the Moors banished -from Spain 978 (1570). Conquest of Cyprus with all its fortresses by -Lálá Kara Mustafa Páshá, in the same year. Of Tunis and the African -coast, by Kilij Alí Páshá in 977 (1569). Defeat of the grand imperial -fleet at Lepanto in 979 (1571). Flight of Tátár Khán to Moscow. -Renovation of Mekka in the same year. The recovery of Bosnia from the -infidels in 982 (1574). - -Sultán Selím died on the 18th of Sha’bán 982. He left many monuments -of his grandeur, but none of them can be compared to the mosque which -he erected at Adrianople: in truth there is not one equal to it even -in Islámbol. He was succeeded by his own son Sultán Murád III., who -ascended the throne in 982 (1574). His sons were the princes,—Mustafa, -Osmán, Báyazíd, Selím, Jehángír, Abdullah, Abd-ur-rahmán, Hasan, -Ahmed, Ya’kúb, A’lem-sháh, Yúsuf, Husain, Korkúd, Alí, Is’hak, Omar, -Ala-ad-dín Dávud Khán. He had also twenty-four fair daughters, in all -one hundred and twenty-seven children, who were killed after his death -and buried beside him at Ayá Sofiá. May God have mercy upon them all! -Sultán Murád built the Koshk called Sinán Páshá’s Koshk in 992 (1584). - - -_Conquests &c. in the Reign of Murád._ - -Lálá Kara Mustafa Páshá’s grand battle on the plain of Childer, 983 -(1575), followed by the fall of the fortresses of Childer, Tomek, -Khartín, Dákhil, Tiflís, Shebkí, Demir Kapú or Derbend, and the -reduction of the province of Shirván, which was given to Ozdemir Zádeh -Osmán Páshá. All these conquests were achieved in 991 (1583). The -first royal expedition was in 990. The defeat of Imám Kúlí Khán in 991. -In the same year the government of Magnesia was given to the Prince -Mahmúd Khán, and in the following year Mohammed Gheráï, Khán of the -Crimea, was deposed and put to death. In 992 the castle of Tabríz was -rebuilt, the fortress of Ganja was taken, and the expedition against -Baghdád under Jegháleh Zádeh. The conquest of Despúl, Nahávund, and -Guhardán, in 995 (1586). The grand battle of Khádem Ja’fer Páshá, in -the neighbourhood of Tabríz, 997 (1586). A peace concluded with the -Sháh (of Persia), who sent one of his sons as a hostage, 1000 (1591). -Capture of Bihka, and a new fortress built upon the Save in the same -year; also the defeat of the grand army in Bosnia, and the conquest -of Besperin and Polata. Defeat of the Mussulmán army near Istúlíní -(Stuhlweissenburg). Conquest of Tátá and Set-Martín (Saint Martin). -Commencement of the siege of Raab (which was reduced some time after by -Sinán Páshá), in 1003 (1594), when Sultán Mohammed Khán III. ascended -the throne (being on a Friday the 16th of Jemází ul evvel). In 1002 -Sultán Murád Khán, resigned the reins of government and joined the -divine clemency. May God have mercy upon him! - -Sultán Mohammed Khán son of Sultán Murád Khán was born at Magnesia in -976. The principal events and conquests of his reign are the following: -In 1004 (1595) the Tátár Khán arrived in Walachia and subdued the -rayás. In the same year Ja’fer Páshá delivered Temisvár from the -infidels. In the following year Egra (Erla) was taken, and the army -of the infidels routed in the plain of Shatúsh near Erla. In 1006 the -infidels recover Yánuk (Raab). Wárad besieged by Satúrjí Hasan Páshá in -1007 (1698). Yemishjí Páshá was deposed and killed, and Jegháleh Zádeh -died after having been defeated by the Persians in 1011 (1602). In the -following year the Persians took possession of Ganja and Shirwán; and -Mohammed died on the 18th of Rajab. He built a mausoleum for himself -in Islámból, and left numerous monuments in other towns of the empire, -particularly at Mecca and Medina. The sending of two ship-loads of corn -from Egypt to Mecca and Medina annually originated with him. - -Sultán Ahmed Khán I., was born at Magnesia in 998 (1589). He was a fair -child of four years, when he ascended the throne on the 18th of Rajab -1012 (1603). I, the humble writer of these pages, Evliya the son of -Dervísh Mohammed, was born in the reign of this Sultán on the 10th of -Moharrem 1020 (1611). Six years after my birth, the building of the -new mosque (of Ahmed) was commenced, and in the same year the Sultán -undertook the expedition to Adrianople: God be praised that I came -into the world during the reign of so illustrious a monarch. - - -_Sons of Sultán Ahmed._ - -Othmán; Mohammed, who was murdered by his brother Othmán, in the -expedition to Hotín. Othmán was however unsuccessful and was also -slain; thus was verified the sacred text, “as you give so shall you -receive”. Murád, afterwards the fourth Sultán of that name; Báyazíd, -Soleïmán; these two were both strangled whilst Sultán Murád IV. was -engaged in the expedition to Eriván. Ibrahím was the youngest son of -Sultán Ahmed. May God extend his mercy to them all! - - -_Grand Vezírs of Sultán Ahmed._ - -Yávuz Alí Páshá, was promoted from the government of Egypt to the rank -of grand vezír. Mohammed Páshá, called also Sháhín Oghlí. Dervísh -Páshá. Ghází Khoajeh Páshá; who exterminated the rebels in Anadolí. -Nasúh Páshá. Dámád Mohammed Páshá was twice grand vezír, as was also -Khalíl Páshá. - - -_Vezírs of the Kubba (Cupola)._ - -Káïmmakám Kásim Páshá. Khádem Ahmed Páshá. Háfiz Sárikjí Mustafá Páshá. -Súfí Sinán Páshá. Khezr Páshá. Gúrjí Khádem Mohammed Páshá, who was -made grand vezír in the time of Sultán Mustafa. Etmekjí Zádeh Ahmed -Páshá. Kúrd Páshá. Gúzeljeh Mahmúd Páshá. Jegháleh Zádeh Sinán Páshá. -Jegháleh Zádeh Mahmúd Páshá, son of Sinán Páshá. - - -_Celebrated Divines._ - -Mollá Mustafa Efendí, was Shaikh ul Islám, when the Sultán ascended -the throne. Mollá Sana’allah Efendí. Mollá Mohammed Efendí, son of -Sa’d-ud-dín Efendí, known by the name of Chelebí Muftí. Mollá Shaikh -ul Islám Asa’d Efendí. Mollá Mustafa Efendí, tutor to the Sultán. -Mollá Káf Zádeh Efendí. Mollá Yehíá Efendí. Mollá Dámád Efendí. Mollá -Kemál Efendí, better known by the name of Tásh Koprí Zádeh. Mollá -Kehiyá Mustafá Efendí. Mollá Bostán Zádeh Mohammed Efendí. Mollá Husain -Efendí. Mollá Ghaní Zádeh Mohammed Efendí. - - -_Masháiekh or Learned Men._ - -Mahmúd of Uskudár (Scutari). Abdulmajíd of Sívás. Omar, known better -by the name of Tarjumán Shaikh (interpreter). Shaikh Emír Ishtipí. -Ibrahím, otherwise Jerráh Páshá, a disciple of the last-mentioned; -Mussaleh ud-dín Nakshbendí, the Imám or chaplain of the Sultán. - - -_Conquests &c. of the reign of Sultán Ahmed._ - -The grand vezír dies at Belgrade, and Bochkái appears in Hungary in -the year 1012 (1604). Conquest of Osterghún (Gran); and Bochkái and -Serkhúsh Ibrahim Páshá extend their depredations to the very walls -of Vienna. Engagement between the rebels in Anadólí and Nasúh Páshá; -the Káïm-makám Mustafa Páshá is executed. The grand vezír Sufí Sinán -Páshá is deposed, 1014 (1605). Nasúh Páshá is appointed to conduct the -expedition against Aleppo; Koja Mohammed Páshá is appointed to lead the -expedition against the Persians and is afterwards created grand vezír. -Murád Páshá, Dervísh Páshá, Bostánjí Ferhád Páshá, and Jelálí Murád -Páshá, are all alternately made vezírs; and the execution of Dervísh -Páshá, in 1015 (1606). Kapújí Murád Páshá is appointed commander of -the forces sent to Haleb against Jánpúlád Zádeh; the country about -Brúsa is laid waste by the rebel Kalender Oghlí; capture of Haleb by -Murád Páshá; defeat of Kalender Oghlí; and the appearance of the rebel -Múmjí, 1016 (1607). Yúsuf Páshá killed at Uskudár (Scutari) by the -rebels; and the grand vezír sacks Tabríz and seventy other Persian -towns 1019 (1610). Death of Murád Páshá at Chulenk near Díárbekr; -Nasúh Páshá is made commander-in-chief in 1021 (1612). Betlen is -installed king of Transylvania, which country is taken possession of, -and 200,000 prisoners are carried off, besides immense plunder. In the -same year the illustrious emperor undertook a journey to Adrianople. -The cossacks of the black sea plunder and burn Sinope, and Nasúh -Páshá being suspected is put to death, 1023 (1614). Mahmúd Páshá, his -successor, returns without success from the siege of Eriván, in 1024 -(1616). In 1026 (1616) Khalíl Páshá is created grand vezír, and the -illustrious Sultán Ahmed dies in the month of Zilkadeh. During his -auspicious reign Islámból enjoyed the greatest tranquility. One of -his grandest monuments is the mosque which he built in the At-maidán -(Hipodrome), which we are now about to describe and thus resume the -description of the imperial mosques with which we commenced. It is -situated on an elevated spot, its Kibla side being near the Chateldí -gate, and commanding a view of the sea. Sultán Ahmed purchased five -vezírs’ palaces which stood on this spot, pulled them down, and with -the blessed Mahmúd Efendí, of Scutari, and our teacher Evliya Efendí, -laid the foundations of this mosque. The Sultán himself took a quantity -of earth, and threw it upon the foundation. Evliya Efendí performed the -functions of the Imám of the foundation-ceremony; Mahmúd Efendí those -of the Kází (judge); Kalender Páshá those of the Mo’tamid (counsellor); -and Kemán-kesh Alí Páshá those of the Názir (inspector). In three years -they commenced the dome. - - -_Description of the Mosque of Sultán Ahmed._ - -The cupola is seventy feet high and is supported by four massive -pillars, and four demi cupolas. It has no large columns within like -those of Ayá Sofíá and the Soleïmánieh. Along three sides of it runs -a gallery (tabaka) for the congregation, supported by small columns, -and over that a second gallery, from which is suspended a treble row -of lamps reaching half way to the first gallery. The mahfil of the -Moazzíns is supported by small pillars like the mahfil of the emperor. -The minber, or pulpit, is of variegated marble and sculptured in the -most tasteful manner. On the top of it is a most magnificent crown, and -over that is suspended a golden banner. The pen fails in attempting -to describe the beauty of the mehráb, on both sides of which are -candlesticks, containing lighted candles each weighing twenty quintals. -On the left side of the mehráb between two windows there is a fine -view of a most extraordinary square rock, which is certainly one of -the wonders of creation. All the windows are ornamented with painted -glass; and behind the two pillars, as in the Soleïmánieh, there are -fountains of ever-flowing water, where the faithful may perform their -ablutions or satisfy their thirst. The mosque has five gates. On the -right-hand corner is the gate of the Khatíb (or reader of the Khotba). -On the left-hand corner, beneath the mehráb of the Sultán, is the gate -of the Imám. Two lofty gates open on both sides of the building. The -ascent to these four gates is by a flight of marble steps. The fifth -and largest gate is that of the Kibla, facing the mehráb. No mosque can -boast of such precious hanging ornaments as those of this, which by the -learned in jewels are valued at one hundred treasuries of Egypt; for -Sultán Ahmed being a prince of the greatest generosity and the finest -taste, used all his jewels, and the presents which he received from -foreign sovereigns, in ornamenting the mosque. The most extraordinary -ornaments are the six emerald candelabra which are suspended in the -emperor’s mehráb, and which were sent as a present by Ja’fer Páshá, -the governor of Abyssinia. The sockets, each of which weighs eight -_okkas_, are suspended by golden chains, and terminate in golden feet -with green enamel. The experienced and learned have estimated the value -of each of these candelabra equal to one year’s tribute of Rúmeïlí. In -short, it is a most wonderful and costly mosque, and to describe it -baffles the eloquence of any tongue. Some hundred copies of the Korán -lying near the mehráb, on gilt desks inlaid with mother-o’-pearl, are -presents from sultáns and vezírs. The library consists of 9,000 volumes -marked with the toghra of the Sultán, the care of which is entrusted -to the Mutavellí (curator) of the mosque. On the outside, facing -the mehráb, is a most delightful garden, where the sweet notes of a -thousand nightingales give life to the dead-hearted, and the fragrant -odour of its flowers and fruits gratifies the senses of the faithful -assembled to prayer. The size of the mosque is the same as that of the -princes of Soleïmán. The court is a square paved with marble, and has -stone benches running along the four sides. The windows are guarded -with brass gratings: in the centre of the square plays a fountain of -the purest water, for the use of the faithful: it is however only -used for drinking, not for ablutions. The court has three gates. The -kibla gate, facing the chief entrance and mehráb of the mosque, is a -masterpiece of art, being of solid brass, twelve feet high, and the -astonishment of all who behold it. On the brass plates which form this -gate are carved oranges and arabesques, intermingled with flowers -of pure silver and with precious stones, and ornamented with rings, -locks, and bars of silver. It is indeed a most wonderful gate. Some -say that it was brought from Osterghún (Grán), where it adorned the -Roman church; but this is a mistake, for the famous gate at Osterghún -was carried off when the infidels retook that city, and it now adorns, -as the chief-door, the church of St. Stephen at Vienna. The gate of -this mosque was made under the superintendence of my father, Dervísh -Mohammed, at the time when he was chief of the goldsmiths. The two -inscriptions on brass were engraved by his own hand. On the outside of -the windows of the court there are several covered porches supported by -small columns, in which, when the assembly within is too great, many -of the faithful perform their devotions; and the Hindú fakírs find -shelter. The six lofty minárs of this mosque are divided into sixteen -stories, because it is the sixteenth royal mosque of Islámból, and the -founder of it, Sultán Ahmed, was the sixteenth of the Ottoman emperors. -Two minárs rise on the right and left of the mehráb, two others on the -north and south gates of the court, each three stories high, which -make in all twelve stories. The roofs and gilded crescents, which are -twenty cubits high, dazzle the eye with their splendour. The two minárs -on the corners of the court are lower and have only two stories; their -roofs are covered with lead. On the sacred nights these six minárs -are lighted up with 12,000 lamps, so that they resemble as many fiery -cypresses. The cupolas are all covered with lead. This mosque being -richly founded, has seven hundred and fifty attendants attached to it. -The tribute of Ghalata and many other pious bequests (wakf) constitute -its revenue. The outside of the court is a large sandy level planted -with trees, and surrounded by a wall which has eight gates. On the -north is the gate of the college, and near it is the mausoleum of -Sultán Ahmed. Three gates open towards the At-maidán (Hippodrome). -All these gates are made of iron like those of a fortress. On the -south-east of the At-maidán are the pious establishments belonging -to the mosque, the kitchen for the poor (imáret), the dining-hall -(dár-uz-zíáfat), the hospital (tímár-kháneh), and the fountain-house -(sebíl-kháneh). - -Sultán Ahmed died before the outer court, the mausoleum, and the -college were completed. They were finished by his brother and -successor Sultán Mustafá, who, however, being very weak-minded, was -soon compelled to abdicate the throne in favour of his nephew Othmán -Khán, the eldest of Sultán Ahmed’s sons. He ascended the throne in -the year 1027 (1617). In the same year Mohammed Gheráï Khán of the -Crimea effected his escape from the Seven Towers, and fled to Právádí, -where however he was retaken. The Moslem army marched to Eriván, and -a peace was concluded with the Persians. In 1028 (1618) Súfí Mohammed -Páshá became grand vezír, and in the following year he was succeeded -by Kapúdán Alí Páshá. In the year 1030 the Bosphorus was frozen over; -Othmán killed his brother; and Husain Páshá was made grand vezír. - - -_The Imperial Expedition against Hotín._ - -Sultán Othmán having in 1030 (1620) failed in his attempt to reduce the -fortress of Hotín, returned to Islámból, and in the following year he -ordered the banners to be raised at Uskudár, as a sign of his marching -to the southern provinces of the empire, to Syria and to Egypt. This -caused a revolt amongst the troops, and the emperor finding no support, -either in the seráï (palace) or in the barracks of the Janissaries, -was thrust into a cart by the wrestler Bunyán and strangled within the -walls of the Seven Towers. The Jebbehjí-báshí cut off one of his ears -and carried it with the news of his murder to Dávud Páshá. His body was -buried in the At-maidán in the mausoleum of Sultán Ahmed Khán. He was -cut off by fate before he could leave any monument of his reign. - -Sultán Mustafá now ascended the throne a second time, and commenced -his reign by executing all those who had taken any share in the murder -of Sultán Othmán. Khoaja Omar Efendí, the chief of the rebels, the -Kizlar-ághá Soleïmán Aghá, the vezír Diláver Páshá, the Káïm-makám -Ahmed Páshá, the defterdár Bákí Páshá, the segbán-báshí Nasúh Aghá, -and the general of the Janissaries Alí Aghá, were cut to pieces. -Dávud Páshá was created grand vezír because he was the son of Sultán -Mustafá’s sister. He was afterwards killed by Murád IV. In the same -night the white eunuchs also cut their ághá into pieces, threw the body -out, and afterwards suspended it by the feet on the serpent-column in -the At-maidán. - -The most distinguished divines during the reign of Sultán Othmán were: -The Shaikh al Islám Asa’d Efendí; the Nakíb ul Ashraf or head of the -Emírs Ghobárí Efendí; Zekeriá Zádeh Yahíá Efendí; and Arzí Zádeh Háletí -Efendí. - -The Mesháiekh, or learned men, were: Omar Efendí; Sívásí Efendí, and -Dervísh Efendí. - -Dávud Páshá was nominated grand vezír, but was instantly deposed -because that on the very day of his appointment the rebels plundered -some thousands of respectable houses. Lefkelí Mustafá Páshá received -the seals, and kept them two months and eighteen days, he was -subsequently appointed to the governments of Kastamúní and Nicomedia. -He was of a gentle disposition, and unable to check the rebellious -spirit of the times. The office of grand vezír was next conferred -upon Kara Husain Páshá. This vezír assembled a diván of all the -Mollás in the mosque of Mohammed II., but they were all murdered by -the rebellious populace, and their bodies thrown into the wells in -the court of the mosque. The rebellion increased every day, and every -one disregarded the laws. Abáza Páshá also raised the standard of -rebellion at Erzerúm; and the vezír Mahmúd Páshá was sent against him. -The Persians took possession of Baghdád and Mosúl. Háfiz Ahmed Páshá -returned without succeeding in taking Baghdád from the Persians. The -Arabian tribe of Táï plundered the Persian camp. Kara Husain Páshá had -the seals of office taken from him: they were transferred to Kemán-kesh -Alí Páshá in 1032 (1622). After a reign of one year and four months, -Sultán Mustafá was deposed a second time, and was succeeded by Sultán -Murád IV. He was tall and corpulent, round-faced, with a black beard, -open eye-brows, and grey eyes. He had large shoulders and a thin waist, -strong arms, and a hand like the paw of a lion. No monarch of the -Ottomans was ever so powerful in subduing rebels, maintaining armies, -and in dealing justice. Being aware that the vezír Kemán-kesh Alí Páshá -secretly favoured the rebels, he slew him without mercy. This vezír -was a native of Hamíd, and left the royal harem when he was appointed -governor of Baghdád and Díárbekr, whence he returned as successor to -Kara Husain the grand vezír. He fell a victim to his own avarice, -and was succeeded by Cherkess Mohammed Páshá, who died at Tokát in -1034 (1624). After him Háfiz Ahmed Páshá was made grand vezír. The -Georgian Beg Máúro killed the Persian Khán Kárchegháï, and subdued -Georgia. Háfiz Ahmed Páshá besieged Baghdád, but to no purpose, in -1035 (1625). Khalíl Páshá received the seals of office a second time, -and was appointed commander-in-chief against Abáza. Díshlenk Husain, -who had marched against Kars to rescue it from the infidels, fell a -martyr, and his whole army was put to rout. Khosrau Páshá was next made -grand vezír, and took Erzerúm from the rebel Abáza, and Akhiska from -the Persians. He brought Abáza before Sultán Murád in 1038 (1628), -and obtained the royal pardon for him. He then marched to Sheherzúl, -built the castle of Erkek Hamíd on the frontiers of Sheherzúl, reduced -Mehrebán, plundered the Persian provinces and twenty castles near -Báerján, and laid waste the suburbs of Hamadán and Dergezín in the -year 1039 (1629). The year after, Khosrau Páshá succeeded in opening -the trenches before Baghdád, but it being the middle of winter, he -was obliged to raise the siege and to retreat to Hella and Mosúl. He -was then deposed, and his office was given a second time to Háfiz -Ahmed Páshá, whilst he himself was executed at Tokút. Rajab Páshá was -made grand vezír; and the defterdár Mustafá Páshá was hanged with his -head downwards in the At-maidán. Háfiz Ahmed Páshá was stabbed in the -Sultán’s presence, and cut to pieces. The Aghá of the Janissaries, -Hasan Khalifeh, and Músá Chelebí the emperor’s favourite, were both -put to death. Yassí Mohammed Páshá was created a vezír in 1041 (1631). -Sultán Murád had a dream in which he received a sword from the hand -of Omar, with which he slew the Shaikh al Islám Husain, and then with -a bismillah (in the name of God) fell upon the rebels and killed them -all. In 1044 Sultán Murád marched to Eriván, and took Tabríz and the -town of Eriván in seven days; he left Murtezá Páshá with a garrison -of 40,000 men, and returned to Islámbol. His entrance was celebrated -in 1045 (1634) by a festival of seven days. The ill-favoured Sháh (of -Persia) however returned and laid siege to Eriván, which being left -without sufficient strength, after a siege of seven months fell into -the hands of the infidels, who put the whole of the garrison to the -sword. Sultán Murád, on receiving the melancholy news, took the seals -from Mohammed Páshá and appointed him governor of Silistria. The seals -were transferred to Bairám Páshá, who however died soon after, and -was succeeded by Tayyár Páshá. To him was entrusted all the necessary -preparations for the expedition against Baghdád, which was undertaken -by the emperor in person. Tayyár Páshá was killed during the siege, -which lasted forty days. He was succeeded by the Kapúdán Kara Mustafá -Páshá. Melek Ahmed Páshá, late salihdár, or sword-bearer of the -Sultán, was appointed to the command of Díárbekr, and Kúchúk Hasan -Páshá to that of Baghdád, with a garrison of 40,000 men. By the decree -of God, when after the fall of Baghdád a great number of Kizilbáshes -(red-heads or Persians) had assembled and were preparing to make an -attack at one of the gates, a large powder magazine exploded, and thus -the blood of the true believers which had been shed at Eriván was -fully avenged. Kara Mustafá Páshá the grand vezír, and my lord Melek -Ahmed Páshá, were sent to Derneh and Derteng, to conclude the treaty -with the Persians, and to fix the boundary lines. Sultán Murád Khán, -next went to Díárbekr, where in one day he put to death the daughter -of Kímájí Ma’án Oghlí, and the Shaikh of Rúmieh. He then returned to -the Porte of Felicity (Constantinople), on which occasion seven days -were spent in general festivity. About this time Sultán Murád, having -repented of his wine-drinking propensity, by way of expiation, resolved -upon an expedition against the infidels of Malta, and ordered five -hundred galleys, two large máonas, and one admiral’s ship (báshtirda) -to be built. This same year the grand vezír Mustafá Páshá returned to -Constantinople, and the emperor, forgetting his vows of repentance, -again fell into the vice of drunkenness, and his royal constitution -being thoroughly weakened, he died after having been lord of the -carpet (_i.e._ confined to bed) fourteen days. May God have mercy upon -him! He was buried in the mausoleum of his illustrious grandfather -Sultán Ahmed, in the At-maidán. Several chronograms of his death are -inscribed by Júrí, on the walls of the inner apartments in the seráï. -He had thirty-two children, of whom only one, the Sultána Esmahán -Kíá, remained alive at his death. She too died after her marriage -with Melek Ahmed Páshá, and was buried at Ayá Sofía between Sultán -Ibráhím and Sultán Mustafá. Sultán Murád’s reign having been extremely -turbulent, and being constantly engaged in warlike preparations in -every quarter, he had no opportunity of raising to himself any monument -of importance in Islámbol. The only public work executed in his reign -was the repairing of the walls of Islámbol, which was undertaken by -his express orders during his absence at the siege of Eriván by the -Káïm-makám Bairám Páshá. He repaired the castles of Mosúl, Sheherzúl, -Chengí-ahmed, Tenedos, and of the Bosphorus, and at Islámból the -Gul-jámi’ (rose-mosque). - - -_Description of the Gul-Jámi’._ - -This is a very ancient mosque, and was known in the times of -Harún-ur-rashíd, Omar ben ’Abdu-l-’azíz, Moslemah, Sultán Yelderím -Báyazíd, and Sultán Mohammed the conqueror. In the reign of Sultán -Murád Khán a great earthquake so shook it that its foundations were -completely destroyed, and the emperor immediately undertook to repair -it. Several thousand workmen were employed upon it, and in seven years -it was completed. Several small cupolas were added to the principal -one, whence it assumed the appearance of a rose, and thence its name. -It was also washed with an hundred measures of rose-water. The mehráb -and minber are extremely plain. There are no granite columns in it -as in the other mosques. On account of the great antiquity of this -mosque, prayers in distress for rain and on extraordinary occasions -are offered up in it. On both sides of the gate of the Kibla (facing -the mehráb) there are benches. There is no court-yard. The mosque has -only one minár of but one story high; for the original building having -been destroyed by an earthquake, they were afraid to erect any lofty -building upon the spot. - -Besides the above mosque, Murád built two new castles on the -Bosphorus, near the entrance to the Black Sea, with an arsenal and a -mosque proportionate to their size. At Kandillí-bághcheh he built a -large koshk, another at Istávros, and one in the gardens of Uskudár -(Scutari), which was called the koshk of Eriván. - - -_Chronological account of the principal Events during the Reign of -Sultán Murád IV._ - -Sultán Mustafá Khán ascended the throne on the deposition of his -brother the unfortunate Othmán, who though he was considered -weak-minded, was rather an intelligent prince, but unfortunately had -not sufficient strength to extinguish the fire of sedition which had -been kindled in his time, nor to subdue the revolutionary spirit of -his troops. The Janissaries at the instigation of one of their ághás, -Kara Mazák, gave the seals to Dávud Páshá, afterwards to Kara Husain -Páshá, and then to Lefkelí Mustafa Páshá. The latter having also failed -in quelling the riots, was deposed after having been seventy-eight -days in office: and the rebels then transferred the seals to Gúrjí -Mohammed Páshá. But as he was detected in making an improper use of -the public money, the seals were returned to Kara Husain Páshá. This -person was a great tyrant, and having in a royal diván, in the presence -of the two great judges, ordered two hundred lashes of the bastinado -to be inflicted upon a Mollá, the whole body of the Ulemá, with the -Shaikh-al-Islám, assembled in the mosque of Sultán Mohammed II. The -mufti, however, made his escape, under the pretence that he was going -to remonstrate with the grand vezír, who in the mean time having heard -of this assemblage, ordered his own servants, those of the treasury, -and some troops, to assail the assembled Ulemá. The result was that -many hundreds of the Ulemá were slain, and the wells in the court of -the mosque of Sultán Mohammed were filled with dead bodies. These -affairs having become known in the provinces, Abáza Páshá rebelled at -Erzerúm, and Háfiz Ahmed Páshá at Díárbekr. It having been rumoured -that, in order to avenge the innocent blood of Sultán Othmán, Abáza had -killed all the Janissaries at Erzerúm, Jegháleh Zádeh was appointed -commander against Abáza, and Kara Mazák ághá of the Janissaries; but -they proceeded no farther than Brúsa, fearing they had not sufficient -strength to meet the rebel. The Persians taking advantage of these -favourable opportunities, made an inroad with 30,000 men, and with -the assistance of Chopúr Bekirzádeh took possession of Baghdád and -Mosúl, in the year 1033 (1623). Kemán-kesh Alí Páshá was raised to -the rank of grand vezír. He had been one of the lower officers of the -Janissaries, and had raised himself to the honour of an alliance with -one of the daughters of Sultán Ahmed. The Janissaries and Sipáhís now -united, and Kemán-kesh was made the tool of their bloody designs. The -principal inhabitants, however, of the city, the Ulemá, and the people -of the seráï, were afraid to appear either at the mosques or at the -baths. At last the chiefs of the troops began to meditate the change of -their emperor; but as the public treasury had been exhausted by three -general donations to the troops since the time of Sultán Ahmed’s reign, -they swore amongst themselves to dispense with the usual largess, and -raised Sultán Murád to the throne, on the 14th of Zilka’deh 1032. A new -aspect was now given to the capital, and old and young rejoiced in the -auspicious event. On the following day Sultán Murád repaired to the -mosque of Ayiúb, where two swords were girded on him; one being that -of Sultán Selím, and the other that of the blessed Prophet (on whom be -the peace of God!): no monarch was ever girt in this manner. On his -return he entered by the Adrianople gate, and in passing he saluted -the people who had assembled in crowds on his right and left, and -received him with loud acclamations. He then proceeded to the seráï, -in the inner apartment of which he saluted the Khirka-sheríf, or cloak -of the Prophet; placed on his head the turban of Yúsúf or Joseph, (on -whom be peace!) which had been brought to Islámbol from the treasure -of the Egyptian Sultán Ghúrí; he then offered up a prayer of two -inclinations, in which he prayed that he might be acceptable to God and -the people, and be enabled to perform important services to religion -and to the state. Though young in years (being only four years), he was -remarkable for prudence and intelligence. The Khás-oda-báshí (master -of the inner chamber), the Khazíneh-dár-báshí (chief treasurer), the -Khazíneh Kátibí (secretary of the treasury), and the Khazíneh Kehiyásí -(deputy of the treasurer) now approached his presence, and invited -him, as is usual on such occasions, to visit the treasury. Dervísh -Mohammed Zelellí, the father of the humble author, happening to be -present at the time, entered the treasury with them. There were no -golden vessels to be seen, and besides a quantity of lumber, there were -found only six purses of money (30,000 piastres), a bag of coral, and -a chest of china-ware. On seeing this, Sultán Murád filled the empty -treasury with his tears, and having made two prostrations in prayer, he -said “Inshallah, please God! I will replenish this treasury with the -property of those who have spoiled it, and establish fifty treasuries -in addition.” He contrived, however, the same day to raise 3,040 -purses for the usual largess, which was distributed amongst the troops -notwithstanding their oath not to accept of it. That same night Sultán -Murád had a dream, in which he saw Omar, who girt a sword about him, -and unsheathing it, put it into his hand, and said: “Fear not Murád!” -On awakening from his sleep, he banished his uncle Sultán Mustafá to -Eskí Seráï, telling him at the same time to pray for his (Murád’s) -prosperity. Sultán Murád made many excursions in disguise throughout -the city, accompanied by Melek Ahmed Aghá his sword-bearer, and Vujúd -the Bostánjí Báshí, on which occasions many riotous persons and robbers -were executed and their heads stuck upon poles. Murád was the most -bloody of the Ottoman Sultáns. He prohibited all the coffee, wine, -and búza-houses, and every day some hundreds of men were executed for -transgressing this order. - -In Anatolia, Abáza Páshá reduced the strength of the disaffected -Janissaries and Sipáhís by numerous executions. The remainder of the -rebels desiring to be enrolled amongst the troops, were sent into the -provinces, where they gradually disappeared: some having been executed, -others became students, porters or dervíshes, and others migrated. In -the year 1033 (1623) the Shaikh ul Islám Yehiyá Efendí was degraded -at the instigation of the grand vezír Kemán Kesh Alí Páshá, and Ahmed -Efendí was appointed to succeed him. The vezírs Khalíl and Gúrjí -Mohammed were imprisoned in the same year, but were liberated on the -Sultán’s being convinced that they were not concerned in the rebellion -of Abáza Páshá. But Kemán Kesh, presuming upon his having been the -means of raising the Sultán to the throne, lost sight of the respect -due to his sovereign, and engaged in many disputes with him: he was -therefore imprisoned in a part of the palace, called the Sircheh-seráï, -and afterwards put to death. Cherkess Mohammed Páshá was named -commander-in-chief against Abáza Páshá, and marched towards Wán. He -was a most faithful and amiable man, and was unequalled by any vezír. -The same year he gave battle to Abáza Páshá near Cæsarea, and forced -him to retreat to Erzerúm, where he took up his residence. Cherkess -Mohammed died in 1034, and was buried at Márdín. His successor, Háfiz -Ahmed Páshá, appointed Khosrau Páshá Aghá of the Janissaries. In the -same year Karchagháï Khán was routed by the prince of Georgia, and -brought before Háfiz Ahmed Páshá, then at Díárbekr, whence he was sent, -with all the drums and standards which had been taken, to Sultán Murád. -Mauro, the prince of Georgia, was invested with a robe of honour. - -The siege of Baghdád having commenced, the Moslem troops had the -city before them, and behind, the camp of the prince I’ísá, the son -of the Persian Sháh. The latter found means to throw twenty thousand -Mazanderání rotops into the castle, and made a night attack upon the -Moslems. The Ottoman army being thus between two fires, suffering -from the greatest scarcity of provisions, and surrounded by deserts, -was glad to avail itself of an opportunity to make a safe retreat -to Díárbekr. The Sultán being highly displeased at this movement, -dismissed Háfiz Páshá, and gave the seals a second time to Khalíl -Páshá. Whilst the troops were in winter quarters at Tokát, intelligence -was received that Akhiska had fallen into the hands of the enemy. -Khalíl Páshá immediately despatched Díshlen Husain Páshá with ten -thousand chosen men, and wrote at the same time by the express orders -of the emperor to Abáza Páshá, directing him to march with Husain Páshá -to relieve Akhiska. Abáza, however, fearing the whole was a plot, and -supposing that Husain was sent against him, invited him to a feast -in the castle, where he murdered him, and attacked his troops, many -thousands of whom quaffed the cup of martyrdom, and the remainder fled -naked and in the greatest distress to Tokát. The news having reached -Constantinople, and Abáza’s rebellion being evident, an imperial -order was issued to all the vezírs and Páshás to besiege Abáza Páshá -in Erzerúm, under the direction of the grand vezír Khalíl Páshá. As, -however, they had not much artillery, the Ottoman army suffered great -inconvenience from the frequent attacks of Abáza from the city, and -many thousands of the Janissaries fell. In this state, a tremendous -storm of snow buried the tents, and a general disaffection arising -among the troops, the siege was raised, and they retreated, pursued by -Abáza’s men. At Habs and Mámákhátún they were overtaken by the enemy, -who cut off the hands and feet of many thousands of the Ottomans, and -threw them into a well, which to this day is called the well of hands -and feet (Cláh Dast ú Pá). This well is near the tomb of Mámákhátún. -Sultán Murád was greatly displeased with this news, and in 1038 (1628) -transferred the seals of office to Khosrau Páshá the Bosnian. Abáza -Páshá (not the rebel, but the salihdár or sword-bearer of the Sultán) -was named ághá of the Janissaries, and sent against Abáza the rebel, -to demand the evacuation of Akhiska. He stopped before Erzerúm to -prevent any communication, and to guard the trenches, lest Abáza, when -hard pressed, should evince any inclination to deliver the fortress -to the Persians. Forty thousand brave warriors were employed in -attacking it, with seven batteries of heavy guns. Many of the garrison -now began to come over to the Ottoman camp, where they were received -with great kindness. This kind treatment had so good an effect, that -the whole garrison surrendered, and claimed the powerful protection -of the Osmánlís. The ulemá and all the inhabitants now came out of -the city and implored Khosrau Páshá to spare them, according to the -saying, “Pardon is the choicest flower of victory.” On the 9th of -Moharrem the victorious army entered the city, and before winter set -in they repaired all the walls. Kana’án Páshá was left to keep it with -a garrison of fifty thousand men. By the assistance of Mauro Khán the -fortress of Akhiska was also reduced; and the government of Childer was -given to Sefer Páshá. - -When the news of these splendid victories reached the imperial ear, -orders were given to bring the rebel Abáza Páshá before the imperial -stirrup. It was on the day of a grand diván, when many thousands -were assembled before their august emperor. The emperor said: “O thou -infidel! wherefore hast thou for so many years cruelly oppressed the -faithful, and by thy obstinacy and rebellion caused the destruction of -so many thousands of brave men?” Abáza Páshá kissed the ground three -times, and said: “My emperor! for the sake of the holy prophet, and by -the souls of thy illustrious ancestors, I beseech thee to show favour -to me, and pardon me whilst I lay before thee the grief of my heart.” -The emperor having graciously granted this request, Abáza proceeded -as follows: “My emperor! at the time your brave brother Othmán of -glorious memory, actuated by a zeal for the true faith, undertook -the campaign of Hotín, in order to be avenged on his enemies, he saw -that the Janissaries, though few in number, were well paid. He wished -to review them, but they would not consent. Afterwards, when with a -thousand difficulties the emperor opened the trenches, the Janissaries -made it as plain as day that they were the enemies of the faith, -inasmuch as they constantly associated with the infidels, to whom -they sent food, and received wine in return. The governor of Bude, -Kara Kásh Páshá, was killed, and his army dispersed, without their -offering the least assistance; and they even sent to the Tátár Khán, -who was coming to the assistance of the imperial army, requesting him -to slacken his march instead of accelerating it. Some of the vezírs -seized several spies who were paid by the Janissaries, brought them -into the presence of your brother Othmán, and killed them before his -eyes. It was in this manner that the siege of so small a fortress as -Hotín was abandoned by their taking to flight. Seven thousand purses, -and many hundred thousands of Ottoman subjects were lost, together with -the glory of the Sultán, against whom they rebelled on his return to -Islámbol. When Sultán Othmán went to their mosque, the Orta-jáme’, he -was assailed with the most abusive language; and when he held by one -of the windows on the left side of the mehráb, whilst he earnestly -appealed for assistance from the people of Mohammed, an abject wretch, -worse than an infidel, and of the ignominous name of Pehleván, thus -insulted him: ’Othmán Chelebí! you are a fine boy; come along with -us to Yúsuf Sháh’s coffee-house or to our barracks.’ Othmán Khán not -accepting this impudent invitation, the audacious fellow struck the -arm with which the emperor held the window a blow which broke it. -From the mosque they carried him in a cart to the Seven Towers, where -he was barbarously treated, and at last most cruelly put to death by -Pehleván. Whilst his sacred body was exposed upon an old mat, the -Jebbehjí-báshí, Káfir Aghá cut off his right ear, and a Janissary one -of his fingers, for the sake of the ring upon it. The former brought -the ear and the finger to Dávud Páshá, who rewarded the bearer of -such acceptable news with a purse of money. The Jebbehjí-báshí said -to Dávud Páshá: ’My lord, may your name be everlasting in the world, -and may the family of the Dávuds always be in power. For this wish he -was rewarded with the place of ághá of the Janissaries, and actually -entered into a plan to raise his own son, Soleïmán Beg, to the throne -of the Ottomans; and promised the Janissaries that, instead of the -blue cloth of Salonik, they should wear fine scarlet cloth. This story -having circulated throughout the city, it raised the indignation and -excited the greatest grief in the hearts of all true believers and -faithful subjects. A mob of Ajem-oghláns and Janissaries assembled at -the mosque of Sultán Mohammed II., and there killed many thousands of -the learned and worthy divines, and threw their bodies into the wells: -the houses also of many honest men were entirely pillaged. On hearing -of these dreadful events, I endeavoured to alleviate the grief of my -heart, caused by the martyrdom of such a monarch as Sultán Othmán. It -was then that a zeal to show I was deserving of his bread and salt, -took possession of your lálá (tutor) Abáza, and I instantly resolved -upon avenging the innocent blood of Sultán Othmán. Having at that time -been appointed governor of Erzerúm by your uncle Sultán Mustafá, I was -in the habit of offering up my daily prayers in the mosque of the late -Láleh Páshá. I heard the rebellious Janissaries saying, ‘Abáza Láleh, -you go to the kilísíá (church) of your nearest relation Láleh.’ Thus -they dared to call that noble mosque a church! When I went through -the city, they cried out ‘oush! oush!’ as if they were speaking to -barking dogs; but it was intended for me. I pretended, however, to -take no notice of it, and continued to show them many favours. Still, -my emperor, I was insulted in a thousand ways. They brought kabáb -(roast meat) and wine to the diván, and said, ‘Abáza, we are come to -your play-house to make a feast, to dance and sing to your music.’ I -suffered even this profanation of the imperial diván, and provided them -with refreshments. They then began to plunder the houses and shops of -the wealthy, and I have, my emperor, the legal attestations of the -depredations they committed in this way.” Here Abáza handed over to the -Sultán the legal documents. “My emperor,” he continued, “this mutinous -state of the Janissaries did not escape the notice of the Persian -sháh, who taking advantage of it, besieged the fortress of Akhiska. I -immediately resolved to relieve it: but not a single Janissary would -move from the wine tavern, or the buzá-house; and the consequence was, -that the Persians took possession of this noble fortress, which had -been so gloriously taken by Sultán Selím. My beglerbegs being like -myself disgusted with the dastardly conduct of the Janissaries, united -themselves with me by solemn oath to avenge the blood of Sultán Othmán, -and each swore to subdue the Janissaries under him. On an appointed -day I fulfilled my oath, took possession of the interior fortress of -Erzerúm, subdued the Janissaries, and became their master. In the mean -time the begs and vezírs, who had taken the same obligation, deserted -me. From that hour my affairs have every day become worse. This, my -emperor, is a true statement of my conduct. Whatever I have done has -been from a pure zeal, for the best interests of the Sublime Porte. -Your servant Abáza, a poor slave bought for seventy piastres, is not -ambitious to obtain dominion in the world through rebellion.” - -Thus did Abáza, without fear, boldly detail all the particulars of his -conduct, in the presence of the emperor and many thousand spectators. -He then kissed the ground, crossed his hands over his breast, bowed -his head, and was silent. The emperor listened to his discourse with -the greatest attention, and when reminded of the melancholy martyrdom -of Sultán Othmán he shed tears of blood, and sighed so deeply, that -all who were present lost their senses. The Sultán proceeded to ask -him: “But after the battle with my lálá Cherkess Mohammed Páshá at -Cæsarea, when I not only pardoned you, but gave you the government of -Erzerúm, why did you kill so many excellent men that were sent with -Díshlen Husain Páshá? why did you make war against my lálá, Khalíl -Páshá? and why did you not give up the castle, and come to rub your -forehead on my stirrup? Abáza replied: “My Sultán! not one of those -generals who were sent against me, knew how to keep their troops -in proper discipline. They plundered wherever they went, like the -notorious rebels, Yázíjí Kalender Oghlí and Sa’íd Arab; they crowded -every day round the tent of their general with some new claims; they -were all a seditious set, to whom I was afraid to trust myself; and -instead of devoting myself to a rebellious multitude, who knew no law, -I thought it much safer to oppose them as open enemies. When, however, -I heard that Lálá Khosrau Páshá was coming from Tokát with an imperial -commission, and my spies unanimously bearing witness to his justice, -and his determined opposition to the villains, I knew that he was a -perfect man, and I was overawed by his power and dignity. He came to -Erzerúm like a wolf against a sheep, opened the trenches, and attacked -the fortress with seven batteries. Night and day I kept my eyes on the -trenches, but never saw a single man leave them to go to plunder the -villages, the camp being abundantly supplied with provisions by the -peasants in the surrounding villages. I saw none of the villages on -fire; but every evening the fátihat (the first chapter of the Korán) -was read in every tent, and the prayers were offered up at the five -appointed hours. Former commanders never maintained any discipline in -their camp; the neighbouring villages were destroyed by fire; and when -after three months they effected an entrance into the trenches, they -fired a few guns and returned to riot in their tents, from which were -heard, night and day, the sound of musical instruments, and the shouts -of Armenian women and boys. Observing this state of affairs, I made -numerous nocturnal excursions, from which I generally returned with -plenty of plunder, and a great number of Janissaries heads with which I -adorned the towers of the castle. As winter came on they deserted their -commander, and returned to their homes. When, however, I saw the just -and upright character of Khosrau Páshá, I said, “Here is a commander -who justly deserves the name!” and I hastened to his camp to offer my -obeisance. Praise be to God, I was not mistaken in my good opinion of -him, for after so long a stay in the midst of an army numerous as the -waves of the sea, I have been conducted in safety to the presence of -my emperor, whose commands I now wait. “Behold what my zeal for your -glory has urged me to do! The sword hangs over my neck: I have come -from Erzerúm as your devoted victim!” Saying this, he knelt down with -his face directed towards the kibla, and began to recite the confession -of faith. When the whole court, the vezírs, the ulemá, the muftí -Yahia, and the grand vezír Khosrau Páshá, perceived that the emperor -was pleased with Abáza’s humble submission, and that his anger had -subsided, they threw themselves at the foot of the throne, beseeching -pardon for Abáza. This intercession had the desired effect: the emperor -not only pardoned Abáza, but appointed him governor of Bosnia. The -vezírs, emírs, and senior officers of the army that had undertaken the -expedition against Abáza, were rewarded with robes of honour. Abáza was -soon after removed from the government of Bosnia, to that of Silistria. -After an unsuccessful expedition against Kamienik he was recalled to -Islámból, where he soon became the most confidential adviser of the -Sultán. One day when the Janissaries were dissatisfied with the Sultán -and would not eat their soup, Abáza said, “Give me leave, my emperor, -and I will make them eat not only their soup, but even the dishes.” -Sultán Murád having given him permission, he appeared in the diván; on -which a murmur was heard from the ranks of the Janissaries, who began -to eat their soup with such avidity as if they would have swallowed -the very dishes: so great was the awe which his appearance and name -excited amongst the Janissaries. When an expedition against Erzerúm was -proposed, a report was spread amongst the Janissaries that Abáza was -kept only to ruin them. “If the emperor wishes to conquer Erzerúm,” -said they, “let him do so with Abáza.” This mutinous spirit of the -Janissaries at last forced the Sultán to submit to them, and to give -up Abáza, who was one morning dressed in a white shirt and delivered -over to the Bostánjí Báshí, by whom he was put to death. His body was -publicly interred near the mosque of Sultán Báyazíd, not far from -the ink-makers’ row in the district of Murád Páshá. Thus he received -according to his actions. May God have mercy upon him! - - -_A curious Anecdote._ - -In the year 1056 (1646), when Soleïmán Páshá was governor of Erzerúm, -and I, the humble Evliyá, was with him, Abáza Páshá again made his -appearance on his return from Persia. Soleïmán Páshá immediately -assigned him an allowance, and reported the case to the Sublime Porte. -Abáza began to find out his old acquaintances, and soon became the -chief of a party to whom he related all his remarkable adventures. -According to his account, Sultán Murád being obliged to yield to the -Janissaries, who refused to march to Erzerúm so long as Abáza was -in the camp, took another man, whom he dressed in a white shirt, -and had him executed instead of Abáza, by the Oják Bostánjí-báshí. -Abáza himself was taken in a galley to Gallipolí, whence he sailed -on board an Algerine ship-of-war. He soon afterwards obtained the -command of that ship, and for seven years was a formidable pirate in -the Archipelago. On the very day on which Sultán Murád died, he was -beaten at the Cape of Temenis by a Danish ship, and remained seven -years a prisoner amongst the Danes. He was then sold to the Portuguese, -with whom for three years he sailed about in the Indian ocean, and -touched at the Abyssynian coast, where he lost his ship. He thence -went to India, China, the country of the Calmucks, Khorásán, Balkh, -Bokhárá, Isfahán, and Erzerúm, to the governor of which town he related -the whole of his adventures, in a manner which excited my greatest -astonishment. Soleïmán Páshá’s report having reached the emperor Sultán -Ibrahím, he asked the Oják Bostánjí Báshí (the chief executioner) -whether he recollected having executed Abáza in the time of Sultán -Murád. The executioner replied that he had executed a person in a -white shirt whose name was said to be Abáza, that the usual ablutions -after his death were performed by the imám of the imperial garden, and -that the body was interred at the monument of Murád Páshá. A thousand -strange reports having been raised by this story, a Kapíjí-báshí was -immediately dispatched with a khat-sheríf (imperial warrant); and -on his arrival at Erzerúm, he seized Abáza at the gate of the music -chamber of the lower diván, severed his head from his body, and carried -it to Constantinople. Soleïmán Páshá was removed from Erzerúm, and his -government was given to Mohammed Páshá, the son of Mustafá Páshá, who -was hanged. Derzí Mustafá Aghá came in his stead as Musallim, and he -appointed me the inspector of the charcoal to a caravan proceeding to -Eriván, for which place I set out. Farewell. - -Abáza Páshá having been subdued in the year 1038 (1628), the grand -vezír Khosrau Páshá marched with an immense army to plunder the -provinces of Persia, and never even thought of Baghdád. Whilst he -was on his way, and had even resolved upon attacking Isfahán, he -received an imperial order to the following effect: “Shouldst thou -bring the Sháh himself in chains to my imperial stirrup, I should not -be satisfied; if thou considerest thy head necessary to thee, conquer -Baghdád, the ancient seat of the Khalifat, and deliver from the hands -of the despicable Persians, the tombs of No’amán ben Thábet, the great -imám and founder of our sect, and of the Shaikh Abdul Kádir Jílání.” -On account of this imperial command, the trenches of Baghdád were -opened on the 17th of Sefer 1040 (1630); and the siege was continued -for forty days. The winter however having set in, the Ottoman army was -obliged to raise the siege, and to retire to Hella, Mosúl, and Márdín. -In the beginning of spring, whilst Khosrau Páshá was on his march to -Eriván, he received an imperial firmán recalling him to Constantinople, -and Murtezá Páshá was appointed governor of Díárbekr. Khosrau Páshá -fell sick on his arrival at Tokát, and was murdered whilst in bed -by Murtezá Páshá, in the month of Sha’bán 1041 (1631). On the 18th -of Rajab in the same year, Háfiz Páshá was again appointed grand -vezír. In the same month the Janissaries mutinied at Islámból, and -attacked the grand vezír Háfiz Páshá within the imperial gate near the -hospital. He retreated into the hospital, the gate of which he closed, -and thence fled to the imperial garden, took the turban and robes of -ceremony of the Bostánjí-báshí, and appeared before the Sultán, to -whom he stated that some villains had attacked him, but that by urging -his horse against them, he had dispersed them all. Next day, however -the rebellion assumed a more serious aspect; the Janissaries began -by taking Háfiz Páshá from the emperor’s presence, and in order to -avenge the death of Khosrau Páshá, they stabbed him in the cheek with -a dagger, and then tore him into a thousand pieces. In the month of -Rajab 1040 (1630) Rajab Páshá was made grand vezír; and Husain Efendí, -Shaikh-ul-Islám or muftí. Rajab Páshá was a Bosnian by birth, had been -created Bostánjí-báshí with the rank of vezír, and afterwards Kapúdán -Páshá. He took three large English ships in the Mediterranean, and -attacked three hundred Cossack boats in the black sea, and upsetting -the crosses, brought all the boats to Islámbol. When Khalíl Páshá, the -grand vezír, was appointed commander of the expedition against Abáza, -Rajab was Káïm-makám of Constantinople, and Hasan Páshá performed the -duties of Kapúdán Páshá. He built a castle near the mouth of the river -Ouzí (Dneiper), and added a square fort to the castle of Oczakov. He -was also Káïm-makám during the vezírship of Khosrau Páshá, and was the -cause of Háfiz Páshás being killed by the Janissaries. Músá Chelebí, -one of the Sultán’s favourites, was also attacked at his instigation -by the rebels; he was killed and his body thrown out on the At-maidán -in 1041 (1631). Hasan Chelebí, the Aghá of the Janissaries, having -been found concealed in a corner, was put to death by the imperial -executioner. In the beginning of Ramazán the rebels discovered the -place where the defterdár Borák Mustafá Páshá was concealed, killed -him, and hanged him on a tree in the At-maidán. It being evident that -Rajab Páshá was a traitor, having taken the part of the rebels who -killed Músá Chelebí, he was therefore hanged on his entering the diván. -On that day I, the poor Evliya, was present with my father. The office -of grand vezír was given to Tabání Yassí Mohammed Páshá, who had just -returned from Egypt. He was an Albanian by birth, and a dependant of -Mustafá Aghá, the chief eunuch of Sultán Othmán. He left the imperial -harem to go as governor of Egypt, whence he was recalled to receive -the seals, and was at last killed whilst grand vezír, because he had -not hastened to the relief of Eriván, and had been found concerned -in the disturbances of Moldavia and Valachia. He was buried near the -monument of Eyyúb. Bairám Páshá was made grand vezír in his place. -He had been brought up as a Janissary at Constantinople. During the -vezírship of Tabání Yassí Mohammed Páshá, Sultán Murád, following -the custom of his ancestors, went to Adrianople, to enquire into the -state of the provinces, and to receive the renewed treaty of peace -with the emperor of Germany. When Tabání Yassí Mohammed Páshá received -his appointment as commander in the expedition to Eriván, Bairám -Páshá was Káïm-makám. On this occasion the Sultán himself repaired to -Uskudár (Scutari), and began to reign with the wisdom of Solomon. My -father, an old and experienced man, who had been present at the siege -of Siget, received the imperial command to join the army, and I, the -humble Evliya, accompanied him. Besides my father there were several -other old men, who had witnessed the victories of Sultán Soleïmán; -such as Gulábí Aghá, who lived in the Unkapáni (flour-market), and -whose story has been related above in the description of the mosque -of Ayá Sofiá; Abdí Efendí, the inspector of the kitchen, who lived -in the house of Brinjí Zádeh at Zírek Básh; Kozú Alí Aghá; and Isá -Aghá. Aged and respectable men like these were carried in litters, and -were consulted during the march on all important questions. The army -marched from Konia to Kaisería (Cæsarea), and thence to Sívás, where -the feast of the Korbán (sacrifice) was celebrated. Here Mustafá Páshá, -the emperor’s favourite, was promoted to the rank of second vezír, and -called into the diván. The army then continued its march to Erzerúm. -Besides the guns provided by the commander-in-chief, there were forty -large guns dragged by two thousand pairs of buffaloes. The army entered -the castle of Kázmaghán, and halted under the walls of Eriván in the -year 1044 (1634). The trenches were opened the same day on seven sides; -the batteries were raised against the place called Mahánat Báïrí, -and for seven days not a moment’s rest was given either to the camp -or fortress. This was most successful, and filled the hearts of the -faithful army with joy. By the favour of God, the victory was certain: -the khán of Eriván Emírgúneh Oghlí, surrendered by capitulation, and -was appointed as a vezír of two tails to the government of Haleb -(Aleppo). The breaches in the walls were repaired, and Murtezá Páshá -was left in garrison with 40,000 men. Khoaja Kana’án was appointed -commander against Akhiska, which was reduced in the same month; and -the Sultán left Eriván to plunder the Persian provinces. On the sixth -day he entered the beautiful city of Tabríz, where the Tátárs of the -Ottoman army caused terrible havock, making the inhabitants slaves, -and levelling the houses with the ground so that not a stone was left -upon another. The lowest servants of the Ottoman army, such as the -muleteers, camel-drivers, grooms, tent-pitchers, flambeau-bearers, and -water-carriers, became rich as Afrásíáb with the public and private -treasures. Sultán Murád visited the beautiful gardens and koshks of -Tabríz, particularly the garden celebrated by the name of Khíábání. By -his orders the army entered this garden, and in a moment brought to -the ground all its houses and koshks, not leaving a single atom upon -the page of existence; they also cut down all the trees as if they had -been armed with the hatchet of Ferhád or the battle-axe of Moslem. The -beautiful valley was changed into a desert, in which not the smallest -vestige of cultivation could be seen, as if it had remained a barren -wilderness ever since the descent of Adam upon the earth. - -From Tabríz the Sultán returned, and laid waste the countries to the -right and left of Azerbáïján, such as Khóí, Manand, Tesú, Barúd, -Dúmbolí, Rúmieh, and after a few days arrived safe and sound at the -castle of Kotúr. This castle, one of the strongest belonging to the -Persians, though fiercely attacked, did not surrender, and as winter -was approaching they abandoned it. Hence the army entered the country -of the Mahmúdí Kurds, where they had a slight fall of snow. They then -passed through Amik, Bárgerí, Arjísh, Adaljuváz, Akhlát, Khántakht, -and lastly Ván. All these fortresses are situated on the borders of -the lake of Ván. Thence the army marched to Tiflís, Kefender, Huzzú, -Míáfarakaïn, Díárbekr, Malátieh, Sívás, Tokát, Amásia, Othmánjik, -Túsieh, Bólí, and on the sixth day reached Izmít (Nicomedia). On the -19th of Rajab 1045 (1635) the illustrious emperor made his entry -into Constantinople with a splendour and magnificence which no tongue -can describe nor pen illustrate. The populace who poured out of the -city to meet the emperor had been dissatisfied with the Káïm-makám -Bairám Páshá, but, gratified by the sight of their emperor, they -became animated by a new spirit. The windows and roofs of the houses -in every direction were crowded with people, who exclaimed, “The -blessing of God be upon thee O conqueror! Welcome, Murád! May thy -victories be fortunate!” In short, they recovered their spirits, -and joy was manifest in every countenance. The Sultán was dressed -in steel armour, and had a threefold aigrette in his turban, stuck -obliquely on one side in the Persian manner: he was mounted on a -Nogháï steed, followed by seven led horses of the Arab breed, decked -out in embroidered trappings set with jewels. Emírgúneh, the khán of -Eriván, Yúsuf Khán, and other Persian kháns walked on foot before -him, whilst the bands with cymbals, flutes, drums, and fifes, played -the airs of Afrásíáb. The emperor looked with dignity on both sides -of him, like a lion who has seized his prey, and saluted the people -as he went on, followed by three thousand pages clad in armour. The -people shouted “God be praised!” as he passed, and threw themselves -on their faces to the ground. The merchants and tradesmen had raised -on both sides of the way pavilions of satin, cloth of gold, velvet, -fine linen, and other rich stuffs, which were afterwards distributed -amongst the Soláks, Peiks, and other servants of the Sultán. The old -Solák báshí told me that his guards alone had carried home silk tents -to the value of 7,000 piastres. During this triumphant procession to -the seráï all the ships at Seraglio-point, at Kizkala’ (Leander’s -tower), and at Topkháneh, fired salutes, so that the sea seemed in a -blaze. The public criers announced that seven days and nights were -to be devoted to festivity and rejoicing. During this festival such -a quantity of rich presents were brought to the Sultán that not only -the treasury but even the koshk-kháneh (garden house) was filled with -them. The next day being Friday, the Sultán repaired to the mosque of -Eyyúb, and was much gratified to see the new buildings as he went along -the harbour, and on his return by the Adrianople gate. Pleased with -the improvements which he saw, he pardoned the Káïm-makám Páshá the -discontent which he had occasioned among the people, and bestowed upon -him a robe of honour. On his arrival at the mosque of the conqueror -he offered up a prayer of two inclinations, and being pleased with -the manner in which the mosque was illuminated, he conferred a second -robe of honour on the Káïm-makám. He then visited the tomb of the -conqueror, the mosque of the princes, and their monument, the mosque -and mausoleum of Sultán Báyazíd, and the mosque and mausoleum of his -own father. Observing the good repair in which these mosques were kept, -he expressed his satisfaction, and returned to the palace. In this -month very unfavourable reports were received from the grand vezír -Tabání Yassí Mohammed Páshá. The Sháh had taken Eriván, and owing to -the severity of the winter it was impossible to send it any relief. -The seals were therefore immediately given to Baïrám Páshá, and an -expedition to Baghdád was resolved upon. All the necessary arrangements -were completed, and the imperial firmáns were issued to summon troops -from every quarter to the number of one hundred thousand men, to be -ready by spring for the imperial expedition. Kapújí-báshís, Khásekís, -and Musáhibs were despatched in every direction with imperial orders, -and an army numerous as the waves of the ocean began to assemble. - - - _Account of the humble Evliyá’s admission into the imperial harem of - Sultán Murád, and of some pleasant conversation which he enjoyed with - the Emperor, in 1045 (1635)._ - -It was in this year that I completed, under my tutor Evliyá Efendí, -the study of the Korán, according to the seven various readings by -Shátebí, and commenced a course according to the ten readings. By the -advice of my father, Dervísh Mohammed Aghá, on the sacred night of -Kadr, when several thousand individuals were assembled in the mosque -of Ayá Sofia, I took my place on the seat of the Moazzins, and after -the prayer Teravih, began to repeat from memory the whole of the Korán. -When I had finished the Súra Ena’ám, Guzbegjí Mohammed Aghá and the -Salihdár Melek Ahmed, came up to the seat, and putting on my head, -in the presence of thousands, a tūrban wrought with gold, informed -me that the emperor desired to see me. They then took me by the hand -and led me into the mahfil of the emperor. On beholding the dignified -countenance of Sultán Murád I bowed and kissed the ground. The emperor -received me very graciously, and after the salutations, asked me in -how many hours I could repeat the whole of the Korán. I said, if it -please God, if I proceed at a quick rate I can repeat it in seven -hours, but if I do it moderately, without much variation of the voice, -I can accomplish it in eight hours. The Sultán then said, “Please -God! he may be admitted into the number of my intimate associates in -the room of the deceased Músá.” He then gave me two or three handfuls -of gold, which altogether amounted to 623 pieces. Though I was then -only a youth of twenty-five, I was sufficiently well educated, and my -manners were polished, having been accustomed to associate with vezírs -and muftís, in whose presence I had more than once repeated the As’har -and the Na’t of the sacred volume. Murád left the mosque in the usual -style with flambeaux and lanterns. I mounted a horse, and entered the -imperial seráï by the cypress gate. The emperor next repaired to the -Khás oda, and recommending me to the chief, directed him to invest me -with the kaftán, in the chamber of the Kílárjí báshí. He then retired -to the inner harem. Next morning he surrendered me to the Kílárjí báshí -Safíd Aghá, and a room was assigned to me in the apartments of the -Kílár. The Túrshíjí báshí was appointed my governor (lálá). My masters -were: of writing, the Gógúm báshí; of music, Dervísh Omar; of grammar, -Gejí Mohammed Efendí; and of reading the Korán, my old master Evliyá -Efendí. Khorús Imám was my companion in the reciting of the Korán, -and Táyeh Zádeh Khandán, Ferrokh Oghlí Asaf Beg, Mo’án Oghlí, Gejejí -Soleïmán, and Amber Mustafá were my fellow Mu’azzíns. A great part of -my time was spent in the Meshk-kháneh or gymnasium, near the private -bath, in practising music. One day they invested me with an embroidered -dress, put an amber-scented tuft of artificial hair upon my head, and -wishing me a thousand blessings, told me I had the crown of happiness -on my head. Sometimes also they put on me a fur cap like that worn -by my companions. The Salihdár Melek Ahmed Páshá never lost sight of -me, and as I was related to him on my mother’s side, he made me many -presents. He, the Rúznámehjí Ibrahím Efendí, and the calligrapher Hasan -Páshá, were the means of my obtaining an introduction into the seráï. -On the day I was dressed as above related, with the splendid turban, -two mutes came, and with many curious motions led me into the Khás oda -(inner chamber), to Melek Ahmed Aghá and his predecessor Mustafá. These -greatly encouraged me and taught me several expressions and ceremonies, -which I was to observe in the presence of the emperor. I now found -myself in the Khás oda, and had an opportunity of examining it. It is -a large room with a cupola; in each corner there are raised seats or -thrones; numerous windows and balconies; fountains and water-basins, -and the floor is paved with stone of various colours, like a Chinese -gallery of pictures. The emperor now made his appearance, like the -rising sun, by the door leading to the inner harem. He saluted the -forty pages of the inner chamber and all the Musáhib (associates), -who returned the salutation with prayers for his prosperity. The -emperor having with great dignity seated himself on one of the -thrones, I kissed the ground before it, and trembled all over. The -next moment, however, I complimented him with some verses that most -fortunately came into my mind. He then desired me to read something. -I said, “I am versed in seventy-two sciences, does your majesty wish -to hear something of Persian, Arabic, Romaic, Hebrew, Syriac, Greek, -or Turkish? Something of the different tunes of music, or poetry in -various measures?” The emperor said, “What a boasting fellow this is! -Is he a Revání (a prattling fellow), and is this all mere nonsense, or -is he capable to perform all that he says?” I replied, “If your majesty -will please to grant me permission to speak freely as a Nadím (familiar -companion), I think I shall be able to amuse you.” The emperor asked -what the office of a Nadím was: “A Nadím,” said I, “is a gentleman -who converses in a pleasing manner: but if he is permitted to drink -with the emperor, he is called Nadím náb, or companion of the glass. -Nadím is derived from Monadamat, and by a transposition of letters we -have Mudám, which in Arabic signifies pure wine. If such a Nadím is -permitted to enjoy the company of the emperor, he is called Musáhíb -(intimate companion).” “Bravo! said the Sultán, “he understands his -business and is no Revání.” “Revání indeed!” replied I, looking at the -same time towards Yúsuf Páshá, the late Khán of Reván (Eriván). The -emperor struck his knees with his hand, and burst out in such a fit of -laughter that his face became quite red; then addressing Emírgúneh, -his favourite musician, he said: “What do you think of this devil of a -boy?” Yúsuf Páshá said, “Mark this youth, he will very soon astonish -all Irán and Túrán, for his eyes are constantly dancing.” “Yes,” -said I, “the eyes of Turkish boys dance in order to excite mirth in -strangers.” I alluded to Emírgúneh, who, when he was in a good humour -frequently danced and played. The emperor laughed and said, “The boy -has ready answers,” and being full of good humour, he ordered some -chákír to be brought. Chákír in his metaphorical language signified -wine. He drank a glass, and said, “Evliyá, thou art now initiated into -my secrets; take care not to divulge them. I replied by the following -verses. - - “Deep in thy breast be love’s sweet secret hid— - Forbid thy soul to feel its presence there,— - And when death hovers o’er thy dark’ning lid, - Still in that knowledge let no other share!” - -I also quoted the saying, “He who keeps silence escapes many -misfortunes;” and added, “my emperor, he who is admitted to your -secrets ought to be a magazine of secrecy.”—“Evliyá,” said the -Sultán, “having spoken so much of science, let us now hear some of -your performances in music.” I enumerated all the different tunes, -and having made many allusions to the taste of Emírgúneh for wine, -the Sultán was so much pleased with my ready wit that he said, “Now, -Evliyá, I shall no more call thee to account, or ask thee any reason -for what thou sayest: I appoint thee a Musáhib;” and he then ordered -me to be dressed in a fur robe. Seeing that it was too long for me, he -said, “Send it to thy father that he may remember me in his prayers;” -and he directed that another should be given to me. He next with his -own hands put on my head a sable-fur kalpak. Before this I had only -a plain Tátár kalpak. He then desired me to sing a wársikí. At one -time my music-master was a Dervísh Omar, a disciple of the famous -Sheikh Gulshaní, with whom he became acquainted in the reign of Sultán -Soleïmán, and with whom he passed seventeen years in Egypt, performing -all manner of menial services, such as valet, groom, cook, &c. One -day Gulshaní, perceiving the worth that was concealed under the garb -of this poor Dervísh, advised him to repair to Turkey, where he was -wanted by Sultán Soleïmán. On his departure Gulshaní gave him his own -carpet, and on this carpet Dervísh Omar had the honour to associate -with all the Sultáns, from Soleïmán to Murád. Having arrived in Turkey -with seventy followers, he was present at the siege of Siget, and -at the death of Soleïmán. From that time he enjoyed the confidence -and patronage of all the Sultáns. He was well skilled in the science -of music, in which he gave me lessons. In obedience to the Sultán’s -orders, I took up a _dáyara_ (tambourine) and kissed the ground before -the Sultán. On looking at the dáyara, he observed that it was set with -jewels, and said, “I make thee a present of this dáyara, but take -care thou dost not go beyond this circle.”[5] I leaped in a sprightly -manner, kissed the foot of the throne, prayed for a blessing on Dervísh -Omar, and said, “If it please God, I shall never be debarred from this -circle of the Ottoman court, for I know my limits too well to overstep -them. - - [5] _Dáyara_ is the word here used, which signifies “a circle” as well - as a tambourine. - - “It is very necessary for every one to know his bounds, - Whether he be poor, or whether he be rich.” - -I then seated myself on my heels as is usual, offered up a short prayer -for assistance from God, and after several symphonies, I exclaimed, -“O thou Sheikh Gulshaní, tutor of my tutor Dervísh Omar Raushaní, -hail!” I now began to sing and dance, turning round in the manner -of the Dervíshes, and accompanying with the dáyara, the following -wársikí (mystic song) composed by Dervísh Omar for the late Músá, whose -situation I had just entered; with a low and plaintive voice I sang: - - “I went out to meet my beloved Músá; he tarried and came not. - Perhaps I have missed him in the way; he tarried and came not.” - -On hearing this plaintive song, the Sultán took up his pocket -handkerchief, and when I approached him, he turned round and said: -“The boy has brought to life the spirit of Músá Chelebí! Now tell -me the truth instantly; who told thee to sing this song, which I -have forbidden to be sung in my presence, and who taught thee it?” I -replied, “My emperor, may your life be prolonged! My father had two -slaves who learnt the song from the writings of Irmaghán Mohammed -Efendí, who died during the late plague, and from them I learnt it. -I have heard it from no one else, nor did any one tell me to sing it -in the presence of my emperor.” The Sultán said, “The boy is very -ingenious; he quotes the authority of dead men, that he may not -compromise the living.” He then said, “Mayest thou live long,” and -desired me proceed with my performance. I accordingly put my hand on -the dáyara and sang: - - “The mouth of my beloved betrays the hidden secret, - When he speaks he utters magic spells; - Should he look in anger, even Rustam would be overcome, - For his eyebrows resemble the bow, and his lashes the arrows.” - -I then stood silent, and having kissed the ground before the emperor, -he praised me highly, and gave me several pieces of gold. The emperor -then addressing Emírgúneh, said: “The first verses sung by Evliyá were -composed by myself, on the death of my favourite companion Músá, whom -I had sent on a message to Rajab Páshá, when he was assaulted by the -rebels, who threw his murdered body into the At-maidán. O! Emírgúneh, -hadst thou but known what an amiable and intelligent youth that was! -I have hitherto found no servant like him; and that innocent boy died -a martyr!” “My emperor,” replied Emírgúneh, “have you not opened the -life-veins of those who shed his innocent blood?” “Yes,” said the -Sultán, “it is to avenge the murder of my favourite, and the violent -death of my brother Othmán, that I have made the heads of 307,000 -rebels to roll in the dust.” “May God prosper all your undertakings,” -replied Emírgúneh; “the 307,000 heads did not indeed belong to men, -but to so many rebels, who sprung from the ground like mushrooms. -Your armies however, in avenging the blood of their companions, did -so sufficiently in taking the fortress of Eriván out of my hands, -and cutting up the root and branch of the Persian army.” The Sultán, -pleased with this reply, called for wine and drank a glass. In the -evening he ordered me to read a tenth of the Korán; I commenced where -I had left off on the holy night of Kadr at Ayá Sofiá, that is, -at the Súra Aa’ráf, and read two hundred and four verses, divided -into two _mákam_, twenty-four _sha’ba_, and forty-eight _tarkíb_. I -then repeated the names of the Sultáns Ahmed, Othmán, and all their -illustrious ancestors, to whom I transferred any merit I might have -from this reading of the Korán, and concluded with the Fatihat (first -chapter of the Korán). The Sultán then presented me with a fish-bone -belt set with jewels, which he had in his hand; and asked Emírgúneh -whether they read the Korán so well in Persia. Emírgúneh replied -that the Persians cared little to conform their actions to the Korán, -and much less to read it properly. “It is only to the piety of your -majesty, that we are indebted for such reading, which reminds us -of the assemblies of Husain Bhikará.” At this moment the Mu’azzins -began to call to prayers at the head of the staircase, which looks -toward the court-yard of the palace. The emperor ordered me to assist -them; I flew like a peacock to the top of the staircase, and began -to exclaim, “_Hai a’la’-as-saláh!_ _i.e._ Ho! to good works!” Before -the commencement of prayers, I was observed by my good master Evliyá -Efendí, the imperial Imám, who meeting the emperor in the oratory, -outside of the imperial mosque, close to the Khás-oda, thus addressed -him: “My gracious emperor, this boy, the darling of my heart, has not -attended my lectures since the sacred night of Kadr, when you took him -to the Harem. He has already learnt by heart the whole of the Korán, -according to the seven readings; he is thoroughly acquainted with the -Shátabíeh treatise on that subject, and was beginning the study of the -ten different readings; allow him, then, to perfect himself in these -studies, after which he may return to your majesty’s service.” The -emperor, not in the least regarding these requests, said, “Efendí! do -you suppose that our palace is a tavern, or a den of robbers? Three -thousand pages are here devoted night and day to the study of the -sciences, besides attending to the seven general lectures, and the -two which your reverence delivers twice a week. He may attend your -lectures as before; but I cannot leave him to your disposal, for he is -a lively and intelligent youth, and must remain with me as my son. His -father, the chief of the goldsmiths, is my father; but he may come as -often as he pleases to see his son.” Evliyá Efendí seeing there was no -hope of obtaining what he wished, said: “Well, my gracious sovereign, -allow him at least the books that are necessary for his education.” -The Sultán immediately called for pen and ink, directed the treasurer -to be in attendance, and with his own hand he wrote the following -imperial order: “Thou, chief of the treasury, shalt immediately supply -Evliyá with the following works: the Káfiah, the commentary of Jámí, -the Tafsír Kází, the Misbáh, the Díbácheh, the Sahíh Moslem, the -Bokhárí, the Multeka-al-Abhar, the Kadúrí, the Gulistán and Bostán, the -Nisáb-sabiyán, and the Loghat Akhtarí.” The kehiyá or deputy treasurer -immediately brought me these valuable works, which had been written -for the use of sovereigns, and the Sultán presented me with a copy of -the Korán, in the hand-writing of Yákút Musta’samí, which he was in -the habit of reading himself; also a silver inkstand set with jewels, -and a writing-board inlaid with mother-o’-pearl. At the same time he -gave instructions to the Kílárjí-báshí respecting my accommodation. -Thus three times a week I read the Korán with Evliyá Efendí, and also -had lessons in Arabic, Persian, and writing. In this manner it was -but seldom I could attend in the service of the emperor, but whenever -I came into his presence he was always delighted, and treated me so -graciously, that I never failed to shew my wit and pleasantry. I should -never have been tempted to repeat any of my witty sayings, but for the -express commands of the Sultán. Kara Hisárí, the great calligrapher -my writing-master, and many other witnesses are still living, who can -attest that, versed as I then was in every branch of science, I enjoyed -the greatest favour of the Sultán, who liked a joke or a laugh as well -as any plain dervísh.[6] I had frequently the honour of conversing -familiarly with this great monarch, and were I to relate all the -conversation that passed between us I should fill a volume. In short, -Sultán Murád was a man who had the nature of a Dervísh, but he was -brave and intelligent. His fingers were thick, but well proportioned, -and the strongest wrestler could not open his closed fist. He generally -dressed in blue coloured silk, and liked to ride very fast. Neither the -Ottoman nor any other dynasty of Moslem princes ever produced a prince -so athletic, so well-made, so despotic, so much feared by his enemies, -or so dignified as Sultán Murád. Though so cruel and bloodthirsty, he -conversed with the rich and poor without any mediator, made his rounds -in disguise night and day to be informed of the state of the poor, and -to ascertain the price of provisions, for which purpose he frequently -went into cookshops and dined incognito. No monarch, however, was -guilty of so many violent deeds. On the march to Baghdád, when he -left Cæsarea, a wild goat was started in the mountains of Develí Kara -Hisár. The emperor immediately gave it chase, struck it with his spear, -followed it up amongst the rocks, and divided his prey amongst his -vezírs. The whole army was surprised to see him dismount and climb up -the craggy mountain in pursuit of his game. On another occasion I saw -him seize his Salihdárs Melek Ahmed and Músá Aghá, both remarkably -stout men, take them by their belts, lift them over his head, and -fling them one to the right and the other to the left. Ahmed Páshá, -Hasan Páshá the calligrapher, Delí Husain Páshá, and Pehleván Díshlenk -Soleïmán, were all athletic men who were fond of playing and wrestling. -The Sultán frequently stripped himself and wrestled with these men, on -a spot of the seráï called Chemen-sofa. It was I who on such occasions -read the usual prayer of the wrestlers. It is as follows: “Allah! -Allah! For the sake of the Lord of all created beings—Mohammed Mustafá, -for the sake of Mohammed Bokhárá of Sárí Sáltik, for the sake of our -Sheikh Mohammed who laid hold of the garments and the limbs, let there -be a setting-to of hand upon hand, back upon back, and breast upon -breast! And for the love of Alí the Lion of God, grant assistance O -Lord!” After this prayer the Sultán began to wrestle either with Melek -Ahmed or Delí Husain. They met according to the rules of wrestling, -laying hold of each other, and entwining themselves like serpents. -But when the emperor grew angry he knelt down upon one knee, and -endeavouring to master his opponent from beneath, it was difficult to -resist him. He generally succeeded in bringing his antagonist to the -ground. All the early heroes of Islamism, such as Ma’di Karb, Okail -Ben Abú Táleb, Sohail Rúmí, Sa’íd, Kháled Ben Walíd, Asa’d Ben Mokdád, -Haddád, Omar, Alí, Hamza, and Malek, used to wrestle in the presence -of the Prophet, who was himself a great wrestler, and at different -times vanquished his enemies, the cursed Abúlahab and Abújahal. Thus -wrestling became one of the favourite exercises of the Moslems; and Pír -Mahmúd became the patron saint of the art, which was made to consist -of forty arts, seventy rounds, and one hundred and forty tricks, and -with all of which a good wrestler must be thoroughly acquainted. -Wrestlers are forbidden to engage in karakosh, boghma, and jeríd, -because wrestling is an exercise on foot, and not a contest with an -enemy. If in battle an enemy lays hold on another to wrestle, he may -take advantage of the karakosh, boghma, or jeríd. He may even cut off -the head of his adversary. Murád, when a stout young man, was never -satisfied until he brought his antagonist to the ground. One day he -came out covered with perspiration from the hammám (bath) in the -Khás-oda, saluted those present, and said, “Now I have had a bath.” -“May it be to your health,” was the general reply. I said, “My emperor, -you are now clean and comfortable, do not therefore oil yourself for -wrestling to-day, especially as you have already exerted yourself -with others, and your strength must be considerably reduced.” “Have I -no strength left?” said he, “let us see;” upon which he seized me as -an eagle, by my belt, raised me over his head, and whirled me about -as children do a top. I exclaimed, “Do not let me fall, my emperor, -hold me fast!” He said, “Hold fast yourself,” and continued to swing -me round, until I cried out, “For God’s sake, my emperor, cease, for -I am quite giddy.” He then began to laugh, released me, and gave me -forty-eight pieces of gold for the amusement I had afforded him. -Sometimes he would take his two sword-bearers, Melek Ahmed and Músá, -both stout men, and carrying them in his hands would make the circuit -of the Chemen-sofa several times. He was a man who ate much, and indeed -he was a hero surpassing Sám, Zál, Narímán, Afrásíáb and Rustam. -One day he pierced with a jeríd the shield of an Albanian, which was -composed of seven layers of the root of the fig-tree, and sent it to -Cairo, where it is suspended in the díván of Sultán Ghúrí. Hasan the -calligrapher wrote the toghra of the Sultán in gold and purple on -Chinese paper five cubits square. This is also preserved in the díván -of Ghúrí. When I was there, I inscribed underneath it the names of the -four associates of the prophet (Abúbekr, Omar, Othmán and Alí), also in -the manner of a toghra (monogram), imploring the blessing of God upon -them. - - [6] A passage is omitted here on account of its grossness. - -On another occasion Murád, in the presence of the German and Dutch -ambassadors, pierced some shields composed of ten camel-hides, which -they had brought with them as presents. He returned these shields, -and the spear with which he had pierced them, as presents to the -emperor of Germany. I saw them suspended in the archway of the inner -gate at Vienna. Ten other shields, sent as presents by the emperor of -Germany, he pierced in the same manner, and sent them to Músá Páshá -when governor of Bude, where I saw them suspended. When he was at Halep -(Aleppo) he threw a jeríd from the castle, which passing over the -ditch and a considerable space beyond, fell in the market-place of the -stirrup-makers, where a column inscribed with a chronogram marks the -spot where it fell. - -One day while he was exercising himself in the old palace, he saw -a crow on the crescent of the left minareh of Sultán Báyazíd. He -immediately rode to the At-maidán, and throwing his jeríd to the -height of the mosque, struck the crow, which fell dead at his feet. -The At-maidán of the old palace is distant one mile from the minareh -of Sultán Báyazíd. If the jeríd had not hit the raven, but had pursued -its course, it would certainly have fallen in the poultry-market. On -the spot where the crow fell there now stands a white marble column of -the height of a man, with a chronogram by Júrí inscribed with letters -in gold. A similar monument of the extraordinary distance to which a -jeríd was thrown stands in the garden of Beykos, also inscribed with a -chronogram by Júrí. - -Sultán Murád was taught the science of archery by Pehleván Hájí -Soleïmán and Sárí Solák. There is still to be seen in the Ok-maidán -near the Tekieh of the archers, a marble column indicating the spot -where an arrow shot by Sultán Murád fell. This shot surpassed that of -all the former Pehleváns excepting Túzkoparán, and left far behind -the aims of Karalandha, Báyazíd Khán, Khattát Sheikh, Demirdilisí and -Meserlí Dúndár. In the gardens of Tokát, Sultán Murád once cut an ass -in two with one stroke of his sword. In the game of the mace (gúrz) -he could wield with the greatest ease a mace weighing two hundred -okkas, and perform all the tricks of the art. And so did he distinguish -himself in the exercises of wrestling and boxing. Our master in these -exercises, Dervísh Omar, on hearing several slang expressions of -the art, such as, “Cut not! strike not! hold not!” used by Sultán -Murád, exclaimed, “Look at that master-butcher!” in reference to his -cruel disposition, which was never satisfied without shedding blood. -The Sultán was pleased with the joke, and smiled at it. He was also -expert in the game of matrak, in which balls are struck with clubs, -and which has no less than one hundred and sixty _band_ or tricks. He -used to strike the ball with such force that it struck the head of -his partner. His master in this game was Toslák Kapúdán, the juggler -of the admiral’s galley, who was an expert marine (levend), and whose -name is recorded in the elegy composed by Júrí Chelebi Sheikh in twelve -languages. This Toslák Kapúdán, though considered one of the most -skilful in this play, did not equal Sultán Murád. - -Finally, the emperor was a good poet, equal to Nafa’í and Júrí; and his -diván or collection of odes, consists of three hundred leaves; but it -wants the odes ending in the letters Ta and A’in. These were to have -been supplied by Vahabí Othmán Chelebí, but he died before he could -complete them. - -During the winter he regulated his assemblies as follows: On Friday -evening he assembled all the divines, Sheiks, and the readers of the -korán, and with them he disputed till morning on scientific subjects. -Saturday evening was devoted to the singers who sang the Iláhí, the -Na’t, and other spiritual tunes. Sunday evening was appropriated to the -poets and reciters of romances, such as Nafa’í, Júrí, Nadímí, Arzí, -Nathárí, Beyání, Izzetí, &c. On Monday evening he had the dancing -boys, Sárí Chelebí, Chakmak Chelebí, and Semerjí-zádeh; and the -Egyptian musicians Dabágh Oghlí, Parpúr Kúlí, Osmán Kúlí, Názlí Kúlí, -Ahmed Kúlí, and Sheher Oghlání. This assembly sat till daybreak, and -resembled the musical feast of Husain Bhikará. On Tuesday evening he -received the old experienced men who were upwards of seventy years, -and with whom he used to converse in the most familiar manner. On -Wednesdays he gave audience to the pious saints; and on Thursdays -to the Dervíshes. In the mornings he attended to the affairs of the -Moslems. In such a manner did he watch over the Ottoman states, that -not even a bird could fly over them without his knowledge. But were we -to describe all his excellent qualities we should fill another volume. - -Praise be to Allah, that my father was the chief of the goldsmiths from -the time of Sultán Soleïmán till that of Sultán Ibrahím; and I was -honoured with the society of so glorious a monarch as Sultán Murád IV. -Previously to his Majesty’s undertaking the expedition to Baghdád I -left the imperial Harem, and was appointed a Sipáhí, with an allowance -of forty aspres per day. - - -_List of the Kapúdán Páshás during the Reign of Sultán Murád IV._ - -The first was Rajab Páshá, who, as we have before related, captured -three hundred Cossack boats in the Black Sea, and brought them to -Constantinople. His successor, Khalíl Páshá, an Albanian by birth, took -near the rocks of Flúra in the Mediterranean, a famous ship of the -infidels which was called Kara-jehennem (black-hell), and which had a -large mill within it, and a garden on the quarter-deck. - -Hasan Páshá, the son of a Janissary of Tahtáljeh, near Constantinople. -In the year 1035 (1625) he built two castles on the Dneiper. He was -afterwards degraded, and died suddenly at Yenísheher in 1041 (1631). - -Vezír Jánpúlád Zádeh Mustafá Páshá, married Fatima the sister of Sultán -Murád, and was made Kapúdán Páshá in 1041. His name spread terror over -the whole of the Mediterranean even as far as the straits of Gibraltar; -he built a castle at Athens; and even before that was finished he was -appointed governor of Rúmeïlí. In this capacity he was ordered to -undertake the expedition against Eriván, and so many troops did he -assemble, that the suburbs of Constantinople were filled with them; and -three months were required to have them passed over the Bosphorus to -Scutari on flat-bottomed boats. - -Ja’fer Páshá resigned the office of Bostánjí Báshí for that of Kapúdán -Páshá in 1043 (1633). He spread terror amongst the infidels. That same -year, on the Feast of Victims, he met three English men-of-war in the -Mediterranean, between the castles of Kesendreh and Kolúz. The English -being fire-worshippers, according to the sacred text, “They were burnt -and the men drowned;” they set fire to two of the vessels. The third, -with two hundred guns, was taken before they could set fire to it, and -was brought with immense booty to Sultán Murád. - -After Ja’fer Páshá, Delí Husain Páshá was made Kapúdán Páshá, in which -capacity he took the field against Eriván. He was afterwards appointed -governor of Egypt. - -His successor was Kara Mustafá Páshá, an Albanian by birth, and -educated a Janissary. During the siege of Baghdád, he was the deputy -of Píáleh at the Ters-kháneh (arsenal), and cruised in the Black Sea -with two hundred ships of the imperial fleet. In this expedition he -encountered two hundred Cossack boats, of which he captured seventy, -with the hetman. The rest made their escape during the night, and -secured themselves, in the reeds and marshes of the river Kúbán. -Píáleh Páshá pursued them, and closed the entrance of the river; but -the infidels carried their boats overland, whilst Píáleh waited for -their appearance in vain. At last he was informed by Khoajeh Kana’án -Páshá, the governor of Oczakov, and by the khán of the Tátárs, of the -scheme of the infidels; upon which he weighed anchor, came round to -the island of Tamán, and shut up the channel by which the Cossacks had -intended making their escape. Being now surrounded on land by Khoajeh -Páshá, and the Tátár Khán, the Cossacks made a camp with their boats -in the mouth of the river, and defended themselves for seven days and -nights. This battle is even now memorable by the name of Adakhún. -Finally, not one of their boats escaped, but they were all carried -in triumph to Constantinople, with the crosses of their flags turned -downwards, and the whole fleet anchored opposite the arsenal. The news -of this victory gave fresh courage to the troops engaged at the siege -of Baghdád. - -The other Kapúdán Páshás were, Salihdár Mustafá Páshá, and Síávush -Páshá. The latter was an Abází by birth, and being a man of the -strictest honour, he was disliked by the people of the arsenal, and was -consequently dismissed from office. - - -_The Muftís and Ulemá during the Reign of Sultán Murád._ - -Yehiyá, the son of Zekeríá, was Sheikh al Islám when Sultán Murád -ascended the throne; in the year 1034, he was succeeded by Khoajeh -Zádeh Isa’d Efendí, and in 1041 by Husain Efendí, who was slain in the -rebellion and thrown into the sea. Yehiyá was then made Sheikh al Islám -a third time. I was then the first Mu’azzin at the mosque of the eunuch -Mohammed Aghá, when he appointed me his reader of the Na’át, in which -capacity I attended him every Friday. - -The chief judges of Constantinople were, Kehiyá Mustafa Efendí; -Bostan-zádeh Efendí, and his brother; Azmí Zádeh Efendí; Sáleh Efendí; -Cheshmí Mahmúd Efendí; Hasan Efendí; and Cheshmí Efendí, a third time. - - -_Chief Judges of Rúmeïlí._ - -Abdul-ghaní Mohammed Efendí; Sheríf Mohammed Efendí; Kara Chelebí Zádeh -Efendí; Husain Efendí in the year 1037; Azmí Zádeh Mustafá Efendí 1038; -Hasan Efendí 1039; Bostánjí Zádeh Yehiyá Efendí 1039; Abú Sa’íd Efendí -1039; Husain Efendí, a third time chief judge of Rúmeïli; Cheshmí -Efendí; Husain Efendí, a fourth time judge of Rúmeïlí; Kara Chelebí -Zádeh Mohammed Efendí, a third time 1042; Abdullah Efendí 1042. - - -_Chief Judges of Anatolia._ - -Azmí-zádeh Efendí 1032; Sheríf Mohammed Efendí, a second time, and his -son Chelebí Zádeh Abdullah, 1037; Abú Sa’íd Efendí, 1039; Abú Sa’úd -Zádeh Efendí, 1040; Cheshmí Mohammed Efendí, 1041; Ahmed Efendí Zádeh; -Núh Efendí. - - -_Defterdárs during the Reign of Sultán Murád._ - -Cheshmí Mohammed Efendí, 1032; Sáleh Efendí; Hedáyet-allah Efendí, -1033; Oshákí Zádeh Efendí, 1035; Abú Isa’d Efendí, 1035; Otlokjí Hasan -Efendí, 1035; Abú Sa’úd Zádeh Efendí, 1036; Abu Sa’íd Efendí; Núh -Efendí, 1039; Rajab Efendí, 1040; Músá Efendí, 1041; Jeví-zádeh Efendí -1042; Makhdúm Husain Efendí 1043; Azíz Efendí Kara Chelebí Zádeh 1043. - - -_Aghás of the Janissaries during the Reign of Sultán Murád._ - -Cheshlejí Alí Aghá; Kara Mustafá Aghá; Bairám Aghá; Khosrau Aghá; -Mohammed Kehiyá Aghá; Alí Aghá; Khalíl Aghá; Soleïmán Aghá; Hasan Aghá; -Hasan Khalífeh Aghá; Mustafá Aghá; Kosseh Mohammed Aghá; Mohammed Aghá. - - -_Sultán Murád’s Expedition against Malta._ - -When Sultán Murád had returned from Baghdád crowned with victory, -he was obliged to undertake an expedition in person against Malta, -an island in the Mediterranean. The causes which led him to this -determination are as follows. Complaints were made by the Musulmáns in -every direction of the depredations committed by the Maltese Christians -in every port of the Mediterranean, particularly on the African coast. -Trade of every sort was at a stand, and the pilgrims to the holy cities -were molested in their passage. But above all, the Mainotes had become -very troublesome in the Archipelago. These had been subdued in the -time of Sultán Mohammed II., and at the time of this rebellion they -amounted to fifty thousand men. They had about one hundred vessels with -which they plundered the islands, intercepted the ships of merchants -and pilgrims, and every year took thousands of prisoners. Since the -time that the Kapúdán Púlád-zádeh had scoured the coast of Sicily, -Corsica, and Sardinia no imperial fleet had made its appearance in -those quarters, the infidels raised their heads, their audacity knew no -bounds, and they plundered on the shores of the Ottoman empire. - -These complaints were at length laid before the Sultán in a report -by Kara Mustafá Páshá. A council was immediately held consisting of -the grand vezír Kara Mustafá Páshá, the Kapudán Síávush Páshá, the -Kehiyá of the arsenal Píáleh, and seventy begs of the sea (captains -of war-ships), and the most experienced officers of the arsenal; the -result of which was that the building of a _báshtirdeh_ (admirals -ship) and of twenty galleys, each eighty cubits long, was immediately -commenced by the express order of the emperor. Two thousand purses (one -million of piastres) were allotted to the Kapúdán Páshá, to the Kehiyá, -and to the inspector of the arsenal. Five docks near the arsenal were -pulled down, and three new ones were built in their stead each as -large as a caravanserai; and in them a báshtirdeh for the emperor, and -two green _máonas_ were constructed in the space of three months. The -máonas had seventy benches and one hundred and forty oars, each of -which was moved by eight men. At the stern and bow of each there was -a large gun, weighing from forty to fifty okkas, besides hundreds of -guns on each side. They were indeed such vessels that even Noah might -have considered himself secure in them. In short, on the return of -spring, two hundred ships of war, consisting of báshtirdehs, galleys, -and others were ready for sea, with arms, men, and provisions three -times the quantity required. The galleys of all the islands of the -Archipelago of Egypt and of the Morea, amounted to five hundred, which -were followed by the same number of transport ships. They had besides -some huge vessels called _Káruváns_ because they made a voyage to -Egypt only once a-year, requiring six months to load and six months -to discharge. Each of these carried fifteen hundred serving men and -two thousand troops. Besides these, there were five hundred smaller -vessels of every description; _viz._ Barja (barges), Kalíún (galleys), -Perk, Porton, Shika, and Kara-mursál which were hired by government. -In short the whole fleet amounted to eleven thousand seven hundred -vessels, which being prepared for sailing, were moored in the harbour -of Constantinople. - - -_Account of the Death of Sultán Murád._ - -The _Togh_ (tails) and _Seráperdeh_ (tents) were already raised at -Dávud Páshá preparatory to a new expedition, when the emperor enfeebled -by sickness found it impracticable to set out. According to the Arabic -text: “Every one must perish,” and the Persian verse: “If any person -could remain for ever upon the earth, Mohammed would have remained; if -beauty could secure immortality, Yúsuf (Joseph) would not have died,” -no one is exempt from destiny. And Sultán Murád being obedient to the -call, “Return to thy lord,” bade farewell to this perishable world and -entered on his journey to the everlasting kingdom. The whole of the -Mohammedan nation were thrown into the deepest affliction, and lamented -his loss. Horses hung with black were let loose in the At-Maidán, where -his Majesty was buried close to Sultán Ahmed. - -The new emperor, Sultán Ibráhím, gave the seals to Kara Mustafá -Páshá. Kara Hasan Páshá was made Defterdár; Abd-ur-rahím Efendí, -Shaikh-ul-Islám; and in order that the fleet prepared by Sultán Murád -against Malta should not lie useless, it was sent to the Mediterranean, -where a máona was lost, nothing of consequence effected, and the -whole fleet with its troops returned to Islámbol after the autumnal -equinox. One of the máonas was moored off the arsenal and painted black -to represent the mourning for the death of Sultán Murád, an event -which gave the Maltese infidels an opportunity of recommencing their -hostilities. “Man proposes, but God disposes.” I have since heard from -the pearl-shedding lips of my worthy lord, Kara Mustafá, that had God -spared Murád but six months longer, the whole of the infidels would -have been reduced to the capitation tax. The Ragusians came forward as -mediators for the infidels of Malta and Spain, stipulating on the part -of the former to give up the island of Malta, and on the part of the -latter, the Red-apple (Rome). But fate had otherwise decreed. - -Ibráhím, the youngest of Sultán Ahmed’s seven sons, ascended the throne -in the year 1049 (1639). He was then twenty-five years old; but not -very intelligent. - - -_Vezírs of Sultán Ibráhím._ - -Kara Mustafá Páshá was vezír when Ibráhím came to the throne, and was -confirmed in his office. Fearing he should fall a victim to the rebels, -he fled from the garden of the Seráï to his own palace, and changed his -dress, but he was shot by a bústánjí opposite the palace of Músá Páshá. -He was buried in his own mausoleum at the Pármak-kapú. He was followed -by Juván Kapújí-báshí, who died at the siege of Candia. Sáleh Páshá, -a Bosnian by birth, from the village of Lúbin in Herzegovina, was -put to death by the intrigues of Tezkerehjí Ahmed Páshá. Ahmed Páshá -succeeded him, but he too was intimidated by the rebels, which being -discovered by Mohammed Páshá, he was strangled, his body thrown into -the At-Maidán, and instantly torn to pieces by the rebels. The same day -Pezavenk, and the emperor’s mosáhib, Khoajeh Jenjí, were also torn to -pieces by the permission of the Ulemá. - - -_The Vezír who rebelled against Sultán Ibráhím._ - -Várvár Alí Páshá, the governor of Sívás, having refused to give to -Mavrúl for Sultán Ibráhím, his daughter, the wife of Ibshír Páshá, on -the ground that such a demand was contrary to law, he was dismissed -from his office; after which he placed himself at the head of a party -of troops to maintain his cause against the order issued for his death. -Kopreilí Mohammed Páshá took the field against him; but he vanquished -Kopreilí, and on his arrival at Cherkesh, he was assailed and put to -death by Ibshír Páshá, on whose account he had rebelled. - -Ibráhím built several koshks in the New Seráï, on which many -chronograms were composed. - - -_Conquests, &c. during the reign of Sultán Ibráhím_. - -Nasúh Páshá Zádeh was defeated in the plains of Scutari by Kara -Mustafá Páshá. The Cossacks became masters of Azov, the khán of the -Tatars having been tardy in affording it the necessary succours; in -consequence of which, seven hundred vessels were sent to besiege -Azov. The siege continued two months, during which time the Moslems -reduced the walls of the fortress to dust; but the infidels held out, -by subterraneous trenches, a month longer, when, on account of the -approach of winter, the brave army of Moslems was obliged to return -without victory. In the following year Juván Kapújí Báshí equipped -three hundred ships, and filling them with Moslem warriors, renewed -the siege of Azov. The Cossacks, being much alarmed, left the castle -without the least attempt to defend it; and hence the well-known -proverb, “Husain Páshá gave battle, but Mohammed Páshá conquered -without battle.” Mohammed Páshá kept the whole army of Moldavia, -Valachia, Circassia, and the Ottoman troops, in order to rebuild the -fortress, which was effected in the space of seven months. I, the -humble Evliyá, saw it in the fourth campaign when I remained in the -Crimea, and the Tátár Khán wintered with his army in Azov. The grand -vezír at the same time returned with the imperial fleet to the Sublime -Porte. - -The second conquest of Sultán Ibráhím is that of Valachia and Moldavia -by the khán of the Tátárs. Mátí Voivode, the prince of Valachia, and -Lipúl, the prince of Moldavia, having reigned twenty years and acquired -the wealth of Kárún (Crœsus), they cherished a deadly enmity against -each other. Lipúl gave one of his daughters in marriage to the Hettman -of the Cossacks, Prince Khmelentski, who assisted him with 20,000 -Cossacks; whilst Mátí Voivode collected an army of 100,000 men at -Bucharest. The accounts of this quarrel having reached Constantinople, -the troops of Rúmeilí and of the Tátár Khán were ordered out to prevent -their coming to battle. The armies of the two infidels, however, met at -Fokshán, on the frontiers of Moldavia and Valachia. Lipúl was beaten, -and upwards of 70,000 men were killed on both sides. The Ottoman army -and the Tátár troops availed themselves of this opportunity to make -numerous inroads into the countries of Moldavia and Valachia, whence -they carried off more than 100,000 prisoners, besides many thousands -of cattle. They, moreover, wasted the country, reduced the towns to -ruins, and carried the Voivode Lipúl to Constantinople, where he was -imprisoned in the Seven Towers. The Voivode of Valachia was pardoned -for the sum of two thousand purses (a million of piastres), and -confirmed in his principality. Heaven be praised that I was in the -Tátár army at the time of this splendid victory; and after sharing -plentifully in the plunder, returned to the Crimea. - -The third conquest is that of Canea in the island of Candia, by -Salihdár Yúsuf Páshá. This glorious victory must be ascribed to the -piety of Sultán Ahmed Khán, who prayed that he might obtain that island -from the Venetians, with the view of appropriating its revenues to the -endowment of two mosques. Another cause, however, of the conquest was, -that a large caravella, carrying 3,000 pilgrims, with the late chief -of the eunuchs Sunbul Aghá, to Egypt, was attacked off Degirmenlik by -six Maltese vessels. After a fierce battle of two days, in which Sunbul -Aghá, and the master of the caravella were killed, the Maltese became -masters of it, and carried it to Canea in Candia, where they anchored; -although this was contrary to the treaty entered into by Khair-ud-dín -Páshá, according to which the infidels were not allowed to shelter in -their harbour any vessels taken by the enemies of the Ottoman empire. -The Venetians however favoured the Maltese, and even allowed all the -horses and property of the deceased chief of the eunuchs to be sold -at Canea. Sultán Ibráhím, displeased with this proceeding, feigned an -expedition against Malta, and appointed Salihdár Yúsuf Páshá to the -command of seven hundred ships. These first sailed as far as Navarino, -where they took in water, left twenty of the slowest sailing vessels -behind, filled the others with troops, and sailed directly for the -castle of San Todors on Candia, which immediately surrendered. They -then laid siege to Canea, which was the sixth conquest, and shall be -described shortly. Thank God! I was present at this sixth conquest, -being on board the frigate of Dúrák-beg, who plundered the islands -of Cerigo and Cerigotto. Yúsuf Páshá, the conqueror of Canea, having -returned to Constantinople, as a reward for his services, was killed at -the instigation of Jinjí Khoájeh. - -The fourth victory was that over Várvár by Ibshír Páshá the traitor. -Várvár Alí preferred losing his place to giving up his daughter, the -wife of Ibshír Páshá, to Sultán Ibráhím. The infamous traitor Ibshír -joined his father-in-law at Tokát, and persuading him that he would -accompany him to Constantinople, there to seek redress for the outrage -committed on their family, lulled him into a sleep of security; and on -arriving at a place called Cherkess, attacked him suddenly, sent his -head to Constantinople, and as a reward, received the government of -Síwás. - - -_Defeat of Tekelí Mustafá Pashá_. - -The Venetians having ravaged the native country of Yúsuf Páshá, the -conqueror of Canea, who was a Croatian by birth, and having brought -over to their interests the Uskoks, the inhabitants of those countries, -Tekelí Páshá was nominated commander, and besieged the castle of -Sebenico in the Adriatic sea for forty days. On the fortieth day they -were driven from the trenches by a dreadful storm, after which they -assembled in the plain of Vanul near Sebenico. The next morning they -found themselves surrounded by many thousands of banners bearing the -cross, and a bloody engagement ensued, in which 22,000 Moslems were -slain, 18,000 made prisoners, and the whole camp fell into the hands -of the infidels. I, the humble Evliyá, was present at this unfortunate -battle, being in one of the regiments of Janissaries; and in order to -save myself, I fled on horseback towards the mountains of Ghulámúj, -where I left my horse, entered a thick forest, and remained concealed -seven days and nights, living upon roots and herbs. The infidels then -advanced to Kilisa, where they pitched the Ottoman tents, and the -commander-in-chief even put on the turban of Tekelí Mustafá Páshá. The -garrison, deceived by this stratagem, came out without fear to meet the -diván, whilst the infidels rushed in, and thus became masters of that -strong hold. Such misfortunes never befel the Ottoman empire as those -which followed the defeat at Sebenico. The ships with pilgrims were -captured by the Venetians, as was also the imperial fleet on its annual -cruise in the Mediterranean; and the whole were carried to Venice. - - -_Character of Sultán Ibráhím._ - -Kara Mustafá Páshá, the brave and sagacious vezír, being put to death, -the Sultán fell into the hands of all the favourites and associates of -the harem, the dwarfs, the mutes, the eunuchs, the women, particularly -Jinjí Khoájeh, and the vezír Ahmed Hazár-pára Páshá, who corrupted -him to such a degree that he received bribes from his own vezírs. He -lavished the treasures of Egypt on his favourite women Políeh, Sheker -Pára, Tellí, and Sájbághlí Khásekí; and squandered his revenues in -circumcision feasts, building koshks lined with sable, and in presents -to his favourite Jinjí Khoájeh, who at last, with the vezír Ahmed, fell -under the displeasure of the public. So loud was the cry for vengeance, -that the vezír was obliged to call to his assistance the Ottoman troops -who had served in Candia under the command of Delí Husain Páshá. Jinjí -Khoájeh, the favourite, was constantly about the person of the Sultán, -the vezír, or the válideh; and whenever the latter went out in the -carriage or the chair, he always accompanied her. When any gave good -advice he laughed in their faces, and by his flattering conversation, -he kept the Sultán in a state of constant lethargy: in short, he knew -nothing of state affairs. He was originally called Shaikh-zádeh, and -attended with me at the college of Hámid Efendí. I was then reading the -Káfiyeh with Jámí’s commentary, under my worthy tutor Akhfash Efendí, -when this boy was taken from his grammar into the presence of the -Sultán, whose favour he obtained by reading several tales, and lulled -him into the sleep of carelessness. He then received the name of Jinjí -Khoájeh. As I was well acquainted with him, I knew that he had no taste -for the secret sciences; and that the rise of his brilliant star would -only tend to his own misfortune and that of the empire. - -At length Murád Aghá arrived from Candia to the assistance of the -Sultán; but the latter having demanded of him a present of one -thousand purses, seventy sable skins, and two female slaves, he put -himself at the head of the Sipáhís and Janissaries, who turned out -in the At-maidán in open rebellion. Sultán Ibráhím was confined in -a part of the palace called Sircheh-seráï, and his son Mohammed IV. -was proclaimed emperor. The divines and vezírs made obeisance to -him; Dervísh Mohammed was named grand vezír, and Murád, ághá of the -Janissaries. The day after, Ahmed Páshá, the late vezír, who had -concealed himself, was discovered and torn to pieces by the populace, -as were also Yani Sireh and Jinjí, and their bodies were thrown out -upon the At-maidán. The rest of the favourites were either killed or -exiled. Of the favourite women, Sheker-pára was banished to Ibrím, the -rest were confined in the old Seráï, or distributed amongst the vezírs. -On the morning of the 25th of Rajab, Sultán Mohammed proceeded in state -to the mosque of Eyúb, to be invested with the sword. On his return, he -visited the tomb of his ancestor Mohammed II. and then took his seat in -the Khás-ódá. In the mean time a report was circulated through the city -that Sultán Ibráhím had escaped from his confinement, and that he was -supported by a party of the Bóstánjís. In consequence of this report, -many thousands were in an uproar, and proceeded armed to the At-maidán, -where they received a _fetvá_, or warrant for the execution of Ibráhím -Abdu-r-rahmán Efendí. The grand vezír, Murád, Emír-Páshá, and some of -the first officers of government, also assembled in the Sircheh Seráï. -The vezír, with many blows, obliged Kara Alí, the executioner, to -enter the Sircheh Seráï and do his work. Ibráhím asked: “Master Alí, -wherefore art thou come?” He replied, “My emperor, to perform your -funeral service.” To this, Ibráhím replied, “We shall see.” Alí then -fell upon him; and whilst they were struggling, one of Alí’s assistants -came in, and Ibráhím was finally strangled with a garter. This happened -in 1058 (1648). Kara Alí received a reward of five hundred ducats, and -was urged to remain no longer at Constantinople, but to proceed on a -pilgrimage to Mecca. The corpse of the emperor was washed before the -Khás-ódá, and the last prayers were read under the cypresses before -the Díván-Kháneh, in the presence of all the vezírs, and of Sultán -Mohammed himself, the Shaikh-ul-Islám acting as Imám. The vezírs wore -black veils, and horses covered with black were led before the coffin, -which was deposited in the mausoleum of Sultán Mustafá I., the uncle of -Sultán Ibráhím. - - -_Reign of Sultán Mohammed IV., which may God perpetuate!_ - -This emperor ascended the throne on Saturday the 18th of Rajab 1058 -(1648), being then seven years old. Not a single _falús_ was found in -the treasury, and it was evidently necessary to collect some money -by executing those who had squandered it away in the time of Sultán -Murád, to make the usual largess to the troops. From the property of -Jinjí were realized 3,000 purses; from that of the late vezír, 5,000; -and from that of Sheker-pára, 1,000; so that on Tuesday the 5th of -Sha’bán, 3,700 purses were distributed as presents, and 7,000 purses as -arrears of pay. Three thousand Janissaries, who had been proscribed and -ordered to march to Baghdád, and the same number of Sepáhís destined -for Candia, although they had no claim to the largess, received 1,000 -purses; and the whole army were highly satisfied. On the 11th of -Sha’bán, the largess was distributed amongst the servants of the Seráí. -The cooks and confectioners, not having received any thing, rebelled, -on which account the Kilárjí-báshí was disgraced. - - -_Personal description of Sultán Mohammed._ - -Though very weak when he mounted the throne, he acquired strength when, -at the age of twenty, he took to field sports. He had broad shoulders, -stout limbs, a tall figure, like his father Ibráhím; a powerful fist, -like his uncle Murád, open forehead, grey eyes, a ruddy countenance, -and an agreeable voice, and his carriage was princely, in short, that -of an emperor. The astrologers had predicted to Sultán Ibráhím that he -should have a son called Yúsuf (Joseph), and possessing the beauty of -a Joseph, who would subdue the nations from the east to the west, and -quell all external and internal commotions. When his mother was near -her time, Ibráhím took an oath, that if it were a male child, he would -name him after the person who should first bring him the good news. By -the decree of God, he received the intelligence from Yúsuf, the Imám of -the palace, who at the same time read the confession of faith over the -young prince, calling him Yúsuf, which name he had only seven hours; -the favourites and women of the palace having insinuated that Yúsuf -was a slave’s name, and that Mohammed would sound much better, he was -accordingly named Mohammed, though in truth he grew up beautiful as -Yúsuf. He had a small beard, large mustaches, and was much devoted to -field sports. - - -_History of the Vezírs_. - -Mevleví Khoájeh Dervísh Mohammed Páshá retired from the office of -defterdár with the rank of a Páshá of three tails, and resided in -a monastery of Mevlevís. He was appointed grand vezír when Sultán -Mohammed IV. came to the throne; but having made immense confiscation -of property in order to raise funds for the payment of the troops, he -was obliged to retire to Malagra, where he was strangled. He was a -just and valuable servant of the state. His successor was Kara Murád -Páshá, who was born in Albania, and was brought up as a Janissary. Like -his predecessor, he was dismissed from office for having spent too -much money in organizing the imperial navy and army. He was succeeded -by my lord Melek Ahmed Páshá, who was born at Constantinople; but at -the age of three years was sent to the country of Abáza, where he -was educated till he was fifteen. He was then, along with my mother, -sent as a present to Sultan Ahmed. He was consigned to the pages in -the harem, and my mother was given to my father, shortly after which -union, the humble writer was born. Melek Ahmed’s father was the -kehiyá of the kapújís of Ozdemir-oghlí Osmán Páshá; and having been -present in the battles of Shírwán, Ganjeh, and Derbend, died at the -age of one hundred and forty years. Melek then became the sword-bearer -and confidential attendant of Sultán Murád IV., and on the day of -the conquest of Baghdád, he received the government of Díárbekr. He -subsequently enjoyed all the high offices in the state; and having held -the governments of Cairo and Budin, and become an old and experienced -statesman, he was at last raised to the rank of grand vezír. He sent -3,000 Sipáhís to aid Delí Husain Páshá in Candia, and a togh (tail) to -Biklí Mustafá Páshá. By this assistance, Delí Husain was enabled to -take the castles of Selina and Retimo. The following year Hasám Oghlí -Alí Páshá was made Kapúdán Páshá, and sailed to the Mediterranean -with a fleet of 300 vessels, equal to the famous fleet of Kílí Alí -Páshá. After an engagement with the infidels, in which the latter were -defeated, the fleet anchored in the harbour of Kara Khoájehler, and the -troops having carelessly gone on shore, the infidels came upon them -and set fire to forty galleys and eleven galeons. When the news of -this calamity reached the vezír, he offered to give up the seals, but -the emperor would not accept his resignation, and thus he remained in -office with a salary of 700 purses. - - -_The cause of his fall._ - -The garrison at Azov having mutinied for want of pay, and murdered -some of their officers, three hundred purses of money were changed -into ducats, and were sent off by messengers on horseback, it being -impossible to forward them by sea in the winter season. These three -hundred purses were levied upon the merchants and tradesmen of -Constantinople, to whom the Defterdár Emír Páshá, Kadda Kehiyá, and -the inspector of the customs Hasan Chelebí, distributed linen, red -and blue Morocco leather, and drugs, the confiscated property of many -Musulmáns. One morning all the guilds of Constantinople assembled in -arms on the At-Maidán, and with cries of “Alláh! Alláh!” proceeded to -the royal Seráï to make their complaints against the three officers -above mentioned. The Sultán sent three times for Melek Ahmed, who, -fearing the violence of the mob, refused to come. At last the kapújílar -kehiyásí (chief chamberlain), and the khás oda báshí (chief of the -pages), came and insisted that he should either come to the presence or -give up the seals. With the latter proposal he at once complied, and -was afterwards appointed governor of Silistria, though he continued to -reside some time at a house called the Topjílar Seráï in the vicinity -of Constantinople. - -The grand vezír who succeeded him was Síávush Páshá, an Abáza by -birth. He was first chokadár to Sultán Murád IV., then Kapúdán Páshá, -and passed through all the offices in Egypt. The kizlar-ághá, Dív -Soleïmán Aghá, having strangled the mother of Sultán Murád, Kosem -Sultáneh, with her own hair, and killed the ághá of the Janissaries, -their lieutenant-general and their secretary, was one day boasting -of his feats, when he suddenly gave Síávush a blow on the face, and -taking the seals from him, gave them to Gúrjí Mohammed Páshá. Gúrjí -had formerly obtained some repute as jebbehjí báshí (chief of the -armoury) in the war of Hotín. He succeeded in raising a large fleet, -and sent two thousand Janissaries and three thousand Sipáhís to Candia; -but was dismissed from office on the pretext of being imbecile. His -successor Tarkhúnjí Ahmed Páshá had been kehiyá to the vezírs Músá and -Hazár-páreh Ahmed Páshá. He was subsequently made grand vezír of Egypt -and of the Cupola; and though he raised the means of supporting the -navy and army, and kept both in an excellent state, he was put to death -on the plea of being a traitor. - -Kapúdán Bíklí Dervísh Mohammed Páshá was a slave of Mustafá, the -kizlar-ághá of Sultán Othmán, and a native of Circassia. He was a man -possessed of great ability, and took a great interest in the affairs -of state; but by the decree of God, he was attacked by a paralytic -stroke, which confined him six months. During this period, the business -of his office was transacted by Melek Ahmed Páshá, as káïm-makám or -lieutenant. His disease proved fatal, and the seals were consigned a -second time to Melek Ahmed Páshá; but after a consultation of all the -Ulemá, which lasted for seven hours, on the suggestion of Melek Ahmed -himself, it was resolved that the seals should be sent to Ibshír Páshá, -a relation of the famous rebel Abáza Páshá, then governor of Haleb, -and already noticed for the treacherous manner in which he killed his -father-in-law, Várvár Páshá. He accepted the office; but not wishing to -come to Constantinople, he excused himself by pleading the necessity -of quelling some disturbances on the Persian frontier, whither he -marched with a hundred thousand men. After repeated invitations, and -having been presented with Aisha Sultáneh, the widow of Voinok Ahmed -Páshá, as his wife, he at last, after a march of seven months, arrived -at Scutari, but would not enter Constantinople. The kizlar ághá, and -Sheikh-ul-Islám, then waited upon him at his palace at Scutari; and, -presenting him with a sable pelisse and a dagger set with jewels, -invited him in the name of the emperor to visit Constantinople, -proposing at the same time to leave several páshás and Ulemá as -hostages in his camp. To this he consented, and had an audience with -the emperor; but the day after he was on the point of returning, and it -was with great difficulty that he was prevailed upon to make a public -entry into Constantinople at the head of his army of eighty thousand -men. His first measure was to insist upon the necessity of sending the -káïm-makám, Ahmed Páshá, to Ván, on the Persian frontier, on account -of the disturbances in that quarter. The emperor remonstrated that -it was not a proper province for so old and meritorious a vezír; but -Ibshír replied, that it was a fine province of twenty-seven sanjaks -and an annual revenue of a hundred thousand piastres. The diploma of -the Páshá was therefore instantly made out and sent to Melek Ahmed by -a chamberlain and ten chávushes, who pressed his immediate departure. -Melek Ahmed, on ascertaining the object of their visit, raised the -firmán, without kissing it, to his head, and presented three purses -with a sable pelisse to the chamberlain, and fifty piastres to each -of the chávushes. He however remained five days longer in making the -necessary arrangements for his journey. On the fifth day, Ibshír -complained to the emperor of Melek’s delay, and urged the emperor to -put him to death for his disobedience. The day after, the emperor sent -a chamberlain to call Melek, and on his appearing was asked why he -delayed going to so desirable a province as Ván, which, according to -the account of Ibshír, had an income of a hundred thousand piastres. -Melek boldly declared that what Ibshír stated was false; that Ibshír -had no means of knowing, having never been admitted into the citadel -by the mutinous garrison, and that the revenue scarcely amounted to -seven thousand piastres. The emperor immediately called for pen and -ink, and with his own hand wrote a khatisheríf, by which the power -of appointing all the governors from Scutari to Egypt and Baghdád, -together with the title of governor general, was conferred upon Melek -Ahmed. Besides that, five hundred purses of gold, one hundred strings -of mules, as many camels, an imperial tent, and two sable pelisses were -given to him; and the emperor addressing him said: “Proceed now, my -Lálá, and, if it please God, I propose some day to visit that country.” -At this Ibshír became pale as death, whilst Melek, after having offered -up prayers for his Majesty’s prosperity, went out, and, escorted by -the bostánjí-báshí, he and his retinue passed over to Scutari in one -hundred and fifty boats. Here he remained a week in the palace of -Kíá-Sultáneh, making preparations for his journey. After a march of -one hundred and seventeen days he entered Ván; and on the same day a -messenger, named Yeldrim (lightning), having travelled with the speed -of lightning, arrived bringing the news of the murder of Ibshír at -Constantinople. - -Murád Páshá was made grand vezír a second time; but the troops not -being satisfied with him, he was dismissed from office; and dying -shortly after in the palace of Arnáúd Páshá, he was buried in the -tomb which the latter had built for himself. It is related as a well -known story that, that when Murád Páshá, heard that Arnáúd Páshá was -building a tomb for himself, he said: “Please God! he shall not have -the satisfaction of being buried in it, but I will bury a black hog in -it.” The event was, that he himself was buried in it. - -Silihdár Soleïmán Páshá was appointed governor of Rumeïlí, after having -been for some time sword-bearer to the emperor. He was born at Malátieh -and educated in the imperial harem, and was an amiable and worthy -vezír. He was dismissed on some slight pretext, and was succeeded by -Zúrnázen Mustafá Páshá, an Albanian by birth, and educated in the -imperial harem. He was defterdár during the vezírat of Melek Ahmed -Páshá, but was degraded on account of his great avarice, and filled -several inferior offices. The seals were conferred upon him merely to -tantalize him, for he had to return them one hour after he received -them: thus he had the pleasure of enjoying only a faint shadow of the -dignity of grand vezír. The seals were then sent by the khásekí, Sipáhí -Mohammed, to Delí Husain, who was engaged in the siege of Candia. But -the khásekí, having been delayed by contrary winds on his passage from -Menkesheh to Candia, was overtaken by another messenger, who brought -back the seals. They were then sent to Síávush, the governor of Ouzí -(Oczakov), who became grand vezír a second time. At this time Melek -Ahmed Páshá, having been recalled from the government of Ván, was -delayed at Erzerúm, by the winter, on his return to Constantinople. -Here he received the news of the death of the vezír Síávush, and of -Defterdár Zádeh, who was strangled under the false accusation of -having been concerned in the death of Síávush. Boiní Egrí Mohammed -Páshá was next nominated grand vezír, and in his absence his duties -were performed by Haider Aghá-Zádeh, as káïm-makám. Boiní Egrí, -however, immediately sent to Melek Ahmed, inviting him to return to -Constantinople, whilst Haider Aghá-Zádeh was appointed governor of -Oczakov. On the very day that Melek Ahmed took his seat amongst the -vezírs of the Cupola, Haider, who was setting out for Silivria from -Silistria, was murdered, and his province was conferred upon Melek -Ahmed Páshá. Boiní Egrí Páshá having through his avarice lost his -office, Kopreïlí Válí Mohammed Páshá was appointed his successor. This -man being invested with absolute power, and being ambitious to bring -glory to the Ottoman power, killed in Anatolia four hundred thousand -rebels, seventeen vezírs, forty-one beglerbegs, seventy sanják begs, -three mollahs, and a moghrebín sheikh. He proportioned the expenditure -of the empire to its revenues, which he considerably enlarged by -several conquests. The astrologers and cabalists call this Kopreïlí -_Sáhib Kharúj_, _i.e._ Expenditor. He is buried in the mausoleum, near -the poultry-market (Táúk-bázár). He was an Albanian by birth, but most -zealous and active in the cause of the true faith. He was educated -in the imperial harem, and when Khosrau Páshá left it with the rank -of Aghá of the Janissaries, Kopreïlí was promoted to the office of -Khazíneh-dár. After him his son, Fázil Ahmed Páshá, was named grand -vezír. He was not of a blood-thirsty disposition like his father, but -shewed himself a virtuous, upright, prudent, and honourable governor. -He was born in the village of Koprí in the province of Sivás, and at -first devoted himself to the study of the law, but was afterwards -appointed governor of Erzerúm, then káïm-makám, and lastly grand vezír. -He was the first instance of a son’s holding the seals in succession -from the father. Of the castles which he reduced, may be mentioned -those of Kamenick and Candia. He died between Adrianople and Rodosto, -on the _chiftlik_ (estate) of Kara Bovir, and was buried beside his -father. - -His successor was Kara Mustafá Páshá, who was also educated in the -harem of the Kopreïlís, and at different periods held the offices -of chief master of the horse, governor of Silistria, kapúdán páshá, -káïm-makám, and lastly, grand vezír. He was the son of a Sipáhí of -Merzífún, and was a most excellent and prudent minister. - - -_Vezírs of Provinces in the time of Sultán Mohammed IV._ - -During the rebellion in which Sultán Mohammed was raised to the throne, -when the Janissaries were beaten by the Sipáhís, and loads of dead -bodies were thrown into the sea, when Haider-Aghá-Zádeh, unable to make -Seraglio-point, lost a great number of his gallies, on that same day, -Murtezá Páshá was appointed governor of Damascus; Melek Ahmed Páshá was -transferred from Díárbeker to Baghdád; Zilelí-Chávush-Zádeh Mohammed -Páshá made governor of Jerusalem; Emír Páshá, governor of Egypt; Noghái -Oghlí, governor of Haleb (Aleppo); Hamálí Arnáúd Mohammed Páshá, of -Tripoli; and Afrásíáb Oghlí, of Basra. - - -_Prince of Sultán Mohammed IV._ - -The Prince Mustafá was born in the year 1071 (A.D. 1660). - - -_Monuments of Sultán Mohammed IV._ - -He built a mosque at Cairo, on the spot called Ibráhím Páshá -Kadam-áltí. Over the gate there is a chronograph by Zekí Chelebí, in -the Talík hand. He also built the koshks of Jámlíjeh, Kara Aghach, -Ak-bikár, and the Adálet, which was rebuilt after the fire in the -imperial palace; all in the year 1071 (1660). - - -_Victories and Conquests, at which Sultán Mohammed IV. was present in -person._ - -The first was the execution of the rebels in the At-maidán. In the same -month the rebel Haider Oghlí was defeated in Anatolia, and carried -prisoner to Constantinople by the Aghá of the Turcomans, Kara Abáza. -The vezír, Khoajeh Mevleví, seeing that his thigh-bone was broken by -a musket-ball, and that there was no hope of his recovery, ordered -him to be executed immediately. He was therefore hanged at the gate -called Parmak-kapú, where his body remained three days, and was -afterwards thrown into the sea. In the same year, Emír Páshá defeated -twenty thousand rebellious Arabs off Algiers; and Gúrjí Ibní and -Katerjí-oghlí were defeated by the vezír, Kara Mustafá Páshá. The first -of these, at the head of eighty thousand men, had ravaged Anatolia as -far as Scutari, and had taken up his position on the heights opposite -Constantinople, called Bolghúrlí Jámlíjeh. He demanded seventy heads, -and the government of Haleb (Aleppo). Defterdár-zádeh Mohammed Páshá -led out his troops against him, and a battle was fought at Ziljámlíjeh. -Murád Páshá arriving in person to the aid of the imperial troops; the -rebels were completely routed. - - -_Defeat of the Druses in Syria by Murtezá Páshá._ - -Yúváshjí Mohammed Aghá and Na’lband Alí Aghá, the commanders of Safet, -owed one thousand purses which were to be paid by the Druses; but as -the payment was delayed, Murtezá Páshá took the field against them with -seventy banners. A great battle took place at Nákúra, where the Druses -were beaten; and instead of one thousand purses, were now obliged to -pay three thousand. I, the humble writer, had this year (1059) made -the pilgrimage to Mecca by way of Egypt, and on my return to Syria was -present at this battle, which I commemorated by a chronograph. - - -_Conquest of Selina and Retimo in Candia._ - -In the same year Dashnik and Hainafí, two rebels who were offended -with Melek Ahmed Páshá because they had not received the appointment -of Aghás of the Turcomans, assembled a number of troops at Scutari, -ravaged Anatolia, pillaged a caravan, and pitched their camp between -Lefkeh and Súgúd. Melek Páshá, with the troops of some other Páshás, -attacked them in this place, reduced their strength, and chased the -greater part of them into the mountains. Dashnik Emerza and Hainafi -Khalífeh were made prisoners, and on their way to Constantinople, -were met at Jisrí (or Koprí) by the Bostánjí Báshí, who carried an -imperial _firmán_ for their execution. They were accordingly beheaded, -and their heads were thrown down before the imperial gate. By the -divine permission a stream of light rested that night on the head of -Hainafí Khalífeh, which was witnessed by several hundreds of persons. -Seventeen days after this, a rebellion broke out, by which Ahmed Páshá -was obliged to resign the seals and retire to the government of Ouzí -(Oczakov). - - -_Defeat of the Infidel Fleet by Kapudán Chávush Zádeh._ - -This Kapudán brought to Constantinople three gallies and a gallion, -which he had taken from the fleet of the despicable infidels. - - -_Attack on the Cossacks, by Mohammed Gheráï Khán, at Oczakov._ - -The result of this expedition by this brave Tátár, was the capture of -one hundred and fifty thousand prisoners. In the same year, Kalghá -Sultán made an inroad upon Moldavia, penetrating as far as Yassy, -Fokshan, and Hotín, and carrying off one hundred and fifty thousand -prisoners, and one hundred thousand head of cattle of various kinds. -The Cossacks were also defeated near Varna by Melek Ahmed Páshá, who, -attacking their boats which had been left upon the shore, took twenty -of them, but the rest escaped. Of the men who were on shore, seven -hundred were made prisoners and a thousand killed. This took place in -the year 1064 (1650). The castle Gúnieh, on the mouth of the river -Júrúgh on the Black Sea, was delivered by Ketánjí-zádeh Mohammed Páshá -in the year 1065. In the same year the Khán of Betlís, Abdál Khán, -was subdued by Melek Ahmed Páshá, who also, in the following year, -delivered the castle of Oczakov from the Cossacks. The castle of -Tenedos was delivered from the Venetians by Kopreïlí Mohammed Páshá. - - -_Defeat of Rakoczy._ - -Rakoczy, who had been named King of Poland by the grand vezír Boyúní, -Egrí, but was not acknowledged as such by his successor Kopreïlí, -assembled two hundred thousand men, in order to support his claim -against the Poles, who had sent an envoy to request the assistance of -the Ottoman arms. In consequence of this application, the Tátár Khán, -Melek Mohammed Gheráï, and Melek Ahmed Páshá, the governor of Oczakov, -took the field against Rakoczy, who was defeated, and fled with three -hundred horsemen to the mountains of Szeklers in Transylvania. In -the engagement, forty thousand infidels were slain, and seventeen -princes, with Rakoczy’s minister, taken prisoners, after which, the -armies of the Tátár Khán, and Melek Ahmed Páshá, marched victoriously -to Ak-kermán. I, the humble Evliyá, who composed a chronograph for -this occasion, received seventeen prisoners, twenty horses, ten sable -pelisses, a pair of silver stirrups, and other silver articles, as -my share of the booty. The Hungarians seeing the defeat of Rakoczy, -assembled an immense army composed of various nations, with which they -attacked Temisvar, Lippa, Cianad, Gulia, and Fecsat. Complaints from -these places having reached the Porte, the governor of Buda, Kana’án -Páshá, received orders to march against the invading enemy. On the -banks of the Maros, between Lippa and Arád, the Páshá encountered -eighty thousand of the hostile army and was routed, but saved himself -and some thousands of his cavalry by a flight to Slankament. In this -defeat the Ottoman army lost no less than eleven thousand men. Kana’án -Páshá was in consequence removed from Buda, and the government was -given to Seidí Ahmed Páshá of Bosnia; whilst the government of Bosnia -was conferred upon Melek Ahmed Páshá. In the same year, Seidí Ahmed -Páshá, with twelve thousand brave horsemen, entered the province of -Transylvania by Demir-kapú (the Iron Gate), gave battle to the detested -Rakoczy’s army, who defended the castle of Koljovar, and defeated them, -with the assistance of Husain Páshá, the brother of the governor of -Temisvar, Síávush Páshá. The white bodies of the infidels were strewed -upon the white snow; and the carriages, cannon, and tents were sent to -Constantinople; where, however, no thanks were voted to Seidí Páshá for -the victory, nor was even a “well done” said on the occasion, although -it was a victory not less brilliant than that of Erla by Mohammed III.; -for Seidí Páshá had no more than eleven thousand men opposed to a -hundred and sixty thousand infidels, now inhabitants of hell. The vile -Rakoczy escaped to the castle of Koljovar, where he began to collect a -new army. - -The emperor having heard of the depredations committed by the infidels -in Bosnia, appointed Melek Ahmed to the command of an army against -Zara. The Páshá assembled his troops under the walls of this fortress, -but not being able to reduce it, he plundered the neighbouring country, -attacked the castle of Rinjisi, which he took after a storm of seven -hours, and carried off the inhabitants. - -In the same year Rakoczy having refused to pay the tribute due by -Transylvania, and having encamped with two hundred thousand men under -Koljovar, was attacked a second time by Seidí Páshá with forty thousand -chosen troops of Buda, Erla, Temisvar, and Kanisa. Rakoczy was beaten, -wounded, and obliged to fly to Kalova, where he expired, calling out, -“Receive me, O Jesus!” Jesus however would not receive him, but he -was seized by the angel Azraïl. Seidí Páshá carried an immense booty, -with several thousand heads to Constantinople; but even by this signal -exploit he could not gain the emperor’s favour. - -The fortresses of Lippa, Jeno, and Lugos were conquered by Kopreïlí -Mohammed Páshá, who also repaired the fortifications of Arad and -Jeno, and was on the eve of undertaking an expedition against the -Transylvanian fortresses, when he received repeated imperial rescripts, -intimating that it was not the emperors wish to continue the war any -longer in that country, and that should the Páshá even bring the king -of Transylvania or the emperor of Germany prisoners to Constantinople, -it would not meet his Majesty’s approbation; but he was desired to -proceed with all possible speed to the Porte, because Kara Husain -Páshá in Anatolia, Sárí Kana’án Páshá, Sayár Mohammed Páshá, and forty -rebellious Begs were marching against Brúsa. Kopreïlí, on receiving -this _khatisheríf_, exclaimed, “Well done, Kara Husain, to come at -this moment to the aid of the Hungarian infidel; may the result be -fortunate!” Preparations for departure were immediately commenced, and -it was proclaimed that all who valued their bread and honour should -repair to Constantinople in order to engage in the religious war -(_ghazá_). Sinán Páshá and Seidí Páshá were left to protect the castle -of Jeno, whilst Kopreïlí marched with the greatest possible haste -towards Constantinople, in the vicinity of which, at Kiaght-Kháneh, -he encamped. The troops were daily paid, and three thousand Sipáhís -and seven thousand Janissaries, who were absent from the review, had -their names struck off the lists. The emperor of the seven climates -then moved his camp to Scutari; fetvás of the muftis of the four -orthodox sects were circulated throughout Anatolia, and firmáns were -sent to Kara Murtezá Páshá, the governor of Díárbekr, to Gúrjí Mustafá -Páshá, governor of Erzerúm; and to Tútsák Alí Páshá, governor of Haleb -(Aleppo), who were all summoned to march against Abáza Kara Hasan -Páshá. The latter in the same year defeated Murtezá Páshá, the governor -of Díárbekr, in the field of Ulghún, and obliged him to fly to Haleb. -He then collected his Segbáns and Saríjehs, and excited such a terror -in the four vezírs, who were, besides, much distressed by a scarcity -of provisions, that they sent messengers to Constantinople to obtain -pardon for the rebels, who, at the same time, had taken possession of -Aleppo. - -In the same year Melek Ahmed Páshá of Bosnia sent seven thousand heads -to the Porte, and announced the reduction of the fortresses of Kámín, -Kirád, and Rinja. Alí Páshá, who had the government of the Dardanelles, -was removed, and sent against the castle of Arad, which surrendered. - -The rebellion of Mehneh Beg in Valachia being evident, Fazlí Páshá, -Ján Arslán Páshá, and several Begs were sent against him. The two -armies met at Gurgivo, and the Ottoman army was defeated. At the same -time the prince of Moldavia, Búrúnsiz Kostantin (Constantine without -a nose) erected the standard of rebellion at Yassy, began to coin new -_zolotas_ (money), and took possession of Moldavia. The Tátár Khán of -the Crimea, and the Tátárs of Búják, were ordered against him; whilst -young Stefano, son of Lipul, the late prince of Moldavia, a prisoner -in the Seven Towers, was nominated prince. On this occasion Kemán-kesh -Ahmed Aghá was appointed _Iskemla-Aghá_ (aghá of the chair), and -Siláhshúr Ahmed Aghá, the Sanjak-ághá (ághá of the banner.[7]) The -army reached Yassy on a severe winter day, when a battle ensued, the -result of which was the flight of Búrúnsiz Kostantin, the loss of ten -thousand men on the part of the infidels, and the establishment of -prince Stefano. The flying Moldavians were pursued by the Tátárs as far -as Valachia, and the whole country was ravaged by fire. Fazlí Páshá -and Ján Arslán Páshá, who at this time were shut up in the fortress of -Gurjivo, were in the greatest distress, and had already resolved to -drown themselves, when the infidels being afraid of the Tátárs, left -the trenches and fled to Bucharest. The Ottomans pursued them, and -took a great number of prisoners and immense booty. The Tátárs, also, -continued their pursuit after the infidels as far as the mountains of -Prashova (Kronstadt) on Irshova (Orsova), and took prisoners twenty -thousand Valachians and sixty-seven thousand Moldavians. Thus, God be -praised! in twenty days Valachia and Moldavia were reduced; and I, -the humble writer, who was present, received as my share the value of -twenty prisoners. Young Stefano presented me with a purse of gold, six -saddle-horses, and a robe; and Ghazá-Zádeh, the Aghá of the Sanjak, -gave me a purse, one horse, and a fine boy. On the forty-second day -we entered Adrianople. God be praised that I was in this brilliant -expedition! I then proceeded to join my lord, Melek Ahmed Páshá, whom -I found at Háluna. Were I, however, to describe the Bosnian victories, -my list would be extended to an inconvenient length. To be brief, my -lord, Melek Ahmed Páshá, was removed from the government of Bosnia, -and on a Monday, the 12th of Rabiul-evvel 1071 (1660), was promoted -to the government of Rúmeïlí. The province of Bosnia was given to -Alí Páshá, the conqueror of Arad, who, in the year 1072 (1661) was -also appointed commander of the army against Kemeny, in Transylvania. -Seventy sanjaks, twenty odas of Janissaries and artillerymen, and four -Búlúks, altogether amounting to eighty-seven thousand men, assembled on -the plains of Temesvar, and headed, after the death of Alí Páshá, by -Seidí Páshá, entered Transylvania by the Demir-kapú, and encamped on -the plain of Hájak. On the twentieth day they were joined by Sháh Púlád -Aghá, with forty thousand Tátárs, who had been sent to distress Kemeny, -and had obtained useful information of the movements of the enemy, and -taken several thousands of prisoners. The Vezír of Bude, Ismail Páshá, -had the command of the vanguard, and Transylvania was ravaged for -eight months, as far as the Teiss, which Husain Páshá, the brother of -Síávush Páshá was ordered to pass. He advanced with his chosen troops -as far as Kasha and Hasswar, and proposed the son of Zulúmí as king -of Transylvania. The people, however, having declared that they would -have no other king but Kemeny, with whom they were satisfied, Husain, -after encountering a thousand difficulties, repassed the Teiss. Ismail -Páshá having been appointed commander against the Szeklers, returned -to the imperial camp with seventeen thousand prisoners. He then moved -his camp to Odvarhel, where he proclaimed the infidel, Apasty Michel, -king, and collected two thousand purses (a million of piastres), being -the arrears of tribute which had been due for three years. This year -(1071), during our stay near the castle of Sázmajár, at Sibín, we -received intelligence of the death of Kopreïlí Mohammed, and of the -promotion of his son to the vazírat. A great battle, also, on a severe -winters day, was fought at Forgrash: the army returned by the Demir -kapú, with forty thousand waggons and a hundred thousand prisoners, and -were sent into winter quarters. My lord, Melek Ahmed Páshá, took up -his winter quarters at Belgrade, whence, by the express command of the -emperor, he repaired to Constantinople, to be present at the marriage -of Fátima, the daughter of Sultán Ahmed. My lord had been a vezír -of the cupola for three months when he died, and was buried in the -burial-ground of Eyúb, at the feet of his late master, Kechí Mohammed -Efendí. Thus the unfortunate Evliya was left without a patron; but God -is merciful! - - [7] Two officers requisite at the installation of the princes of - Valachia and Moldavia. - -The following castles were also conquered: Uivár, Litra, Novígrád, -Lowa, Sikíán, Kermán, Deregil, Holáúk, and Boyák, and many thousands of -prisoners were taken. But forty-seven days earlier the famous victory -of Gran was won, which might be compared to the victories of Erla -and Moháj. It was followed by the fall of the castles of Kiskúivár, -Kemenvár, Egervád, Egerzek, Balashka, Washún, and forty others, which -were all burnt. All these belonged to Zerín Oghlí (Zriny). Before -Kiskúivár was conquered, it was necessary to deliver from the hands of -the infidels the castles of Essek, Lippova, Siklos, Beks, Kapushvár, -Kopen, Nadas, Berebisinj, Siget, and Kaniza, which were all besieged -by the German Electors. When, however, they heard of the arrival of -the grand vezír, they raised the siege of Kanisa, and fled to the new -castle (Kiskúivár), which was also subsequently conquered. Croatia was -ravaged, thirty-six castles were burnt, and the inhabitants carried -away captives. - -Elated with such success, the Moslem army advanced to the river -Raab, where, after the conquest of Kiskúivár, it was defeated by the -mismanagement of the grand vezír, Ismail Páshá, and Gurjí Mohammed -Páshá. Many thousands of Moslems were drowned in the Raab; the Sipahís -were deceived by a retrograde motion of the Janissaries, and these, -seeing the retreat of the Sipahís, also took to flight, in consequence -of which the bridge broke down, and an immense number of men were -drowned. The vezír defended himself bravely for twenty-four hours -longer, but at last retreated to Stuhlweissenburg, whence he sent -proposals of peace. He then took up his winter quarters at Belgrade, -and an envoy having been sent from the German emperor, Kara Mohammed -Páshá was dispatched as ambassador to Vienna, and the humble author -received orders to accompany him in the embassy. The peace being -concluded at Vienna, I travelled, with the emperor’s patent, through -Germany to Dunkirk, thence to Denmark, Holland (where I saw Amsterdam), -Sweden, and Cracovie, in Poland, making, in three years and a half, the -tour of the countries of the seven infidel kings (the seven Electors). -In the year 1668, on the night of the Prophets ascension, I found -myself on the Ottoman frontier, at the castle of Toghan-kechid, on -the Dneister. Conducted by my guides, who were Kozaks, I saw lights -in the minaret, and, for the first time, after so long an absence, -I heard the sound of the Mohammedan call to prayer. As the gates of -the castle are closed after sunset, I spent the night in one of the -Búza houses outside, and in the morning crossed the river to Sháhín -Germán, whence in three days I reached the Crimea, and continued my -journey through Dághistán to Russia. Here, God be praised, I completed -my travels through the seven climates. I then travelled seventy days -with the Russian envoy, and joining Ak Mohammed Páshá and his deputy, I -returned to the Crimea. Here I received presents from the Tátár Khán, -Chobán Gheráï Oghlí, and travelling with Ak Mohammed Páshá, who had -been deprived of his governorship, I reached Constantinople in eighty -days. Thence I proceeded to Adrianople, and afterwards to Candia, -which surrendered to Kopreïlí Zádeh Fázil Ahmed Páshá in 1080 (1669), -after a struggle of three years. This was followed by the conquest of -Maina, and the building of the castle of Zarenta in 1081 (1670). In the -same year Kamienik, in Poland, one of the strongest fortresses of the -infidels, was reduced, and mosques were erected in it. For this, and -several other places, the King of Poland paid tribute to the Porte. The -victorious sultan then proceeded to his second capital, Adrianople, and -fixed his winter quarters at Hájí Oghlí Pasání, whilst the grand vezír -remained at Bábátághí. The sultan subsequently removed to Yassi, and -the vezír remained where he was. - -All the fortresses and castles conquered were adorned with mosques, -wherein divine worship was performed according to the true faith, and -in the name of Sultan Mohammed IV., whose reign may God perpetuate. - -Here I conclude my historical account of the sultáns, and their vezírs -and muftís, from Mohammed II. to Murád IV., who are all buried at -Constantinople. - -Having digressed a little, by giving an account of the statistics and -principal historical events, I shall now resume my description of the -imperial mosques of Constantinople. - - -_Description of the Mosque of the Válideh._ - -This building was undertaken, at an immense expense, by the Sultáneh -Válideh, the mother of Mohammed II.; but at her death it remained -unfinished, and fell into decay. It was then called _zulmíeh_ (the -dark); but, when the Válideh was travelling in the country, after -the burning of Constantinople, the foundations were cleared of the -rubbish, and the sultán, devoting five thousand purses from his own -treasury, ordered the building to be completed. It was then called -_a’dlíeh_ (the just). It is now the tenth of the imperial mosques of -Constantinople, and is situated between the Shahíd Kapú-sí (gate of -martyrs) and the Bálik Bázár (fish market), in the quarter of the Jews, -whose houses, by the divine permission, being burnt down, themselves -were banished from the spot, and the ground occupied by their houses -was added to the court and market of the mosque, which was completed -in ten years, and was properly called a’dlíeh instead of zulmíeh. -The north of the building looks towards the walls of the city, and -on the south is the great court (haram). The cupola, from its base -to the top, measures no less than seventy yards. The whole is built -upon an elevated pavement, which is ascended on four sides by flights -of steps. The mosque is built in the same style as the mosque of the -Princes, and that of Sultán Ahmed I. in the At-maidán; four small -semi-cupolas support the centre one, which is besides supported by -four large columns. The mahfil of the moazzíns is elevated by small -columns; and the mahfil of the emperor is on the left hand, made of the -most exquisite marble-work. One of its columns occasioned the death -of Yúsuf Páshá, the conqueror of Egypt. Some informers accused him of -having in his possession a pillar of pure gold, which, however, upon -examination was found to be only of yellow stone; but this discovery -was made when it was too late; and this valuable column, which shines -brighter than gold, was put under the emperors mahfil. The building -is well lighted by a great number of windows, and at night by lamps. -The mehráb (recess) and mimber (pulpit) are of fine variegated stone. -The gates are five in number; two side gates, one for the imám, one -for the khatíb, and the fifth facing the mehráb. The rich trappings -and ornaments suspended in the mosque are unequalled, not only in any -mosque in Constantinople, but throughout the dominions of the Islám. -The doors and window-shutters are all inlaid with mother-o’-pearl; and -the Persian and Egyptian carpets, with which the floor is covered, -give the mosque the appearance of a Chinese picture gallery. No where -else is there to be seen so great a number of beautiful inscriptions. -Over every window are verses from the sacred word, inscribed by -Teknéjí-Zádeh Mustafá Chelebí, in the Karahisárí hand. The sheikhs of -this place were the celebrated preachers Vaní, and Isperí Efendí. In -the time of Sultán Mohammed IV. it was the resort of the most renowned -doctors, professors, and readers of the Korán. The great gate is -ornamented with a beautiful chronograph in golden letters, expressing -the date 1074. The large court-yard, which lies before the principal -gate, is paved with marble and surrounded by stone benches. The cupolas -are covered with lead, and the windows are of glass. In the centre of -the yard are a fountain and basin. The harem or court-yard has two side -gates and one grand gate, which opens into a second or outer court, -planted with different sorts of trees. On the kibla side is a mausoleum -intended for the Sultáneh Válideh, to whom may God grant long life! -In the garden before the harem Sultán Mohammed built, on the bulwark -called Komliklí Kalla’, a koshk resembling those in Paradise. On the -south and west sides of the great court are built about a thousand -shops of stone (the Egyptian market). This grand court has four gates, -and two lofty minárehs, the tops of which being covered with bronze, -dazzle the eyes of the beholders by their brightness. They are both of -three stories. - - -_Description of the Mosque of Abul-vafá._ - -The eleventh imperial mosque is that of the sheikh Abul-vafá, built by -Sultán Mohammed, on a small scale, but eminent on account of its age -and sanctity. It has one mináreh, a court, a school, and a bath. - - -_Description of the Mosque of Emír Najárí._ - -This, like the former, is a small mosque, built by Sultán Mohammed the -Conqueror. It has a mináreh and an imáret (refectory). - - -_The Fat’híeh Mosque._ - -This mosque was formerly a large convent, and was converted into a -mosque by Sultán Mohammed the Conqueror, who also built the Orta-jámi’, -or the mosque of the Janissaries, in the middle of their barracks. It -was destroyed by fire, but rebuilt by Soleïmán Kehiyá. - -The above are the imperial mosques within the walls of Constantinople; -the most remarkable of those in the suburbs are the following: The -mosque of Eyúb; the mosque of Jehángír at Top-kháneh; the mosque -of Mohammed II. in the castle of Rúmeïlí; the mosque of Murád IV. -in the upper castle of Rúmeïlí, called Kawák, near Búyúkdereh; the -mosque of the same sultán in the castle opposite, Kawák Anadoli, or -Majár; the mosque of the conqueror in the delightful valley of Kok-sú -(the Aretas); the mosque of Sultáneh Mehrmáh, the daughter of Sultán -Soleïmán, in the harbour of Scutari; and a second mosque at Scutari, of -the Válideh of Sultán Murád IV., Kosem Sultáneh. - -These are the imperial mosques in the suburbs of Constantinople; but -there are many more in the villages on the shores of the Bosphorus, -which, if it please God, shall be described in their proper place. - - - - -SECTION XVI. - -_Of the Mosques of the Vezírs at Constantinople._ - - -The most ancient of these is the mosque of Mahmúd Páshá, near the -new bezestán, as large as an imperial mosque. It has three cupolas, -three gates, and a spacious court. Over the principal gate there is -written in Arabic: “May God sanctify this good place to us,” which is a -chronograph. - -The second is the mosque of Mollá Khair-ad-dín within the Corn-market, -and, like the former, was built in the time of Sultán Mohammed II. -When Khair-ad-dín was building it, he was one day disturbed in his -meditations by the noise of a stork; he exclaimed, “Begone ye noisy -birds; fly without the town;” and since that time no stork has ever -been seen within the walls of Constantinople, though numbers of them -are to be found in the suburbs and neighbouring villages. - -The mosque Kahríeh, near the Adrianople gate, was originally a church. -Khoajeh Mustafá Páshá, the vezír of Sultáns Mohammed and Báyazíd II., -built the large mosque near the Selivrí gate in the year 950 (1548). -It is surrounded by a yard, in which, it is said, are buried all the -heroes who fell during the siege of Constantinople by Hárún-ar-rashíd. -It is a mosque of great sanctity. The chained fig-tree (zinjírlí -injír), which stands in the court, was so called, because, when nearly -split and decayed, it was chained up by a pious man. The imáret, -convent, and college of this mosque, are well attended. - -The mosque of Fírúz-ághá near the At-maidán, has one cupola, and is -also well attended. - -In the Chehár-shenbeh bázár (Wednesday market) is the mosque of -Mohammed, the ághá of Sultán Murád IV. - -In the Uzún-chárshí (long market) is the mosque of Ibráhím Páshá, the -cupola of which is constructed of wood. - -The mosque of Yúnus Beg Terjimán is near the Fat’híeh, and has a -chronograph, giving the date of its erection and the name of its -founder. - -The Ouch Básh (three heads), near Zinjírlí Kapú, is so called because -it was built by a barber who shaved three heads for one small piece -of money, and, notwithstanding, grew so rich that he was enabled to -build this mosque. It is a small but peculiarly sanctified mosque; the -inscription expresses the date 929 (A.D. 1522). - -The mosque of Sana’allah Efendí, near the Kirk-chesmeh (forty -fountains), was destroyed by fire, but was restored in 1013 (1662). - -The mosque of Kúrekjí-báshí, near the Silivrí gate, has, in the -south-east corner, a dial (míkát) which points out the time with the -greatest exactness both in summer and winter. - -The Balát-jámi’ (of the palace), within the Balát Kapú, was built -in the time of Sultán Suleïmán, by Farrukh Kehiyá, Sinán being the -architect. On the exterior of the south-east wall, an able artist -has painted all the difficult passes and stations on the road from -Jerusalem to Egypt, and thence to Mecca and Medina. - -Near the mosque of Sultán Selím is that of the convent of Sívársí -Efendí. It has a cistern supported by six columns, but having no water -it is now used by the silk spinners. - -The Ak-shems-ad-dín, near the custom-house, on the land side, is a -mosque in which the prayers offered up are always accepted by Heaven; -it is on that account frequented day and night. - -The mosque of the Azabs, within the Corn-market, was built by Elwán -Chelebí, in the time of the Conqueror. It is commonly called the -Shiftálú Jámi’ (peach mosque), because a peach tree grew out of the -south-east wall, which was afterwards destroyed by fire. - -The mosque of A’áshik Páshá is also much frequented. - -The Altí-boghácheh Jámi’ (six cakes mosque), near the hammám of the -muftí, was built by the chief baker of Mohammed II., Jibbeh Alí, who -used to supply the emperor, as he did Sultán Báyazíd, with six cakes -daily. - -The mosque of Kara Pír Páshá, near the Zírek-báshí, on an elevated -spot: this has a cistern, supported by three hundred columns, and -containing water delicious as that of Paradise. - -The mosque near the At-bázár (horse-market) was that in which, during -the reign of Mohammed II., the twelve Janissary colonels, who every -night patroled the city, assembled for evening prayers. - -The mosque of the mír-ákhor (master of the horse), near the Seven -Towers and the Súlúmonástir, was also formerly a convent, built by the -architect Sinán. - -The mosque of Khádim Ibráhím, the grand vezír of Suleïmán, within the -Selivrí gate. The court is full of trees. It is a fine mosque. - -The mosque of Dávud Páshá, near the Altí-marmar (six marbles), was -built by one of the vezírs of Sultán Báyazíd II. It has a spacious -court, and a hall of justice attached to it. - -The mosque of Jerráh Mohammed Páshá, with six minárehs, was built by -one of the vezírs of Sultán Ahmed I., near the Evret-bázár (women -market). - -The mosque of Khosrou Páshá, near the Ak-seráï, is a neat mosque. - -The mosque of old Alí Páshá, near the column of Táúk-bázár (the -poultry), is very commodious. - -The mosque of Nishánjí Páshá is situate near the Kúm-kapú (sand gate). - -The mosque of Ahmed Páshá, the grand vezír of Sultáns Selim and -Suleïmán, is very large, like an imperial one, and is built upon a -small hill within the Top-kapú (cannon-gate). - -The mosque of Bairám Páshá, the vezír of Sultán Murád IV., is on an -elevated spot, near that of the conqueror, and ascended by a flight of -steps. - -The mosque of the great Nishánjí Páshá, near Keskíndedeh, is built in -an elegant style like those of the Sultáns. The founder is buried in an -adjoining vault. - -The mosque of Háfez Páshá, near that of Mohammed II. The founder of -this mosque had a dream, in which the conqueror appeared to him, and -demanded of him how he dared to erect a mosque so near his own, thus -taking away the people who attended it? The conqueror was then about -to kill him, when Háfez Ahmed awoke. He died seventy days after this -dream, and, as he was carried to the tomb, a stone fell upon him from -the mosque of Sultán Mohammed, and cut his head as if it had been -severed by the sword. - -The mosque of Khalíl Páshá is also near that of Sultán Mohammed II. - -The mosque of Tavásh Mesíh Páshá is also near the above, in the market -of Alí Páshá. Its founder was taken from the chamber of cellar-pages -(kílár), in the time of Murád III., and made governor of Egypt, and -afterwards grand vezír. - -The mosque of Bálí Páshá is a lofty building, near the mosque of Emír -Najárí, and was built by Sinán. - -The mosque of Rustam Páshá, the vezír of Soleïmán, in that part of -the town called Takht-ul-kala’, is ornamented with glazed tiles. It -is beautiful beyond the powers of description. On all sides it is -surrounded with shops. - -The mosque of Yavursár, in the corn-market, has one cupola, but no -chronograph. It was built by my grandfather. - -The mosque of the corn-market was built by the lieutenant of police in -the time of Sultán Soleïmán. It is situate without the corn-market, on -the sea-shore, and was built by Sinán. Being decayed, it was repaired -by Kara Chelebí Zádeh. It stands on an elevated spot, has a lofty -cupola, six shops, several warehouses, and a minaret, which in point of -elegance surpasses all others in Constantinople. - -The mosque of the Válideh of Sultán Othmán II. is near the Ak-seráï, -and was built by the famous architect Khoajeh Sinán. - -The mosque of the famous architect himself is near that of Sultán -Báyazíd. - -The mosque of the Kádhí Asker Abdu-r-rahmán Efendí, by Sinán. - -The mosque of Hájí Evhad Allah, at the Seven Towers, by the same -architect. - -The mosque of Khádim Mahmúd Aghá, the kapú ághá, or chief of the white -eunuchs, is near the Akhor-kapú (stable-gate). He was the ághá of -Sultáns Soleïmán and Selím II. - -The mosque of Khoajeh Khosrou Beg, is near that of Khoajeh Mustafá -Páshá, and was built by Sinán. - -The Khátún-jámi’ (mosque of the lady) is near the Hammám of Súlí -Monástir; also the work of Sinán. - -Near the fountain Oskoplí, at the place where seven streets meet (which -is not the case in any other part of Constantinople), stands the square -built mosque of Defterdár Soleïmán Chelebí. - -The mosque of Harem Chávush, near the new garden, built by Sinán; who -also built the mosque near the Kádhí-cheshmeh (fountain of the judge), -and called it after his own name. - -The mosque of Akhí-chelebí is in the fruit market, and was built by -Sinán. - - -_The Old Mesjids, or small Mosques of Constantinople._ - -Sultán Mohammed II. alone consecrated one hundred and seventy mesjids -at Constantinople. - -The mesjid of the Crimea, near the old barracks; that of Mohí-ad-dín, -near the mosque of Mohammed II.; Khárájí Beg, near the corn-market, -over the door of which the architect has formed most ingeniously, -with red and white bricks, “There is no god but God; Mohammed is his -Prophet.” The mesjid of Sáleh Páshá, near the corn-market; of Haider -Páshá, in the same neighbourhood; of Hájí Hasan, near the last, built -by Sinán; of Demír Khán, near the cold-well; of Hámid Efendí, with a -chronograph expressing 985; the Arabajílar, near the corn-market; of -Pápás Oghlí, within the corn-market; the Bárhisár, within the gate -Jebbeh Alí; the Revání, near the Forty Fountains. - -The mesjids built by Sinán are: the Rustam Páshá, at Yení-bághcheh; -the Sinán Páshá, in the same place; the Muftí Cheví Zádeh, at the -Cannon-gate; that of his own name, at Yení-bághcheh; that of Emír Alí, -near the custom-house, on the land side; the Uch-básh (three heads), -near the above; the Defterdár Sheríf Zádeh; the Sirmákesh, at the top -of Yení-bághcheh, near Lutfí Páshá; the Khoajehgí Zádeh, near Mohammed -II.; the Takíájí Ahmed Chelebí, near the Selivrí-gate; the Dabbágh Hájí -Hamza, at the Aghá’s meadow; the mesjid of the lady of Ibrahim Páshá, -near the Kúm-kapú; the mesjids of the goldsmiths; of the tailors; -of the Aghá, at St. Sophia; of Sheikh Ferhád, near Lanka-bostán; -of Kurekjí Báshí, without the Kúm-Kapú; of Yáyá Báshí, within the -Fener-gate; of Abd-sú Báshí, near the mosque of Selím I.; of Husain -Chelebí; of Hájí Eliás; of La’l Zádeh Dámád Chelebí; of Dokhání-Zádeh, -near old Mustafá Páshá’s mosque; of Kádhí-Zádeh, near Chokúr-hammám; -of the gun factory, in the corn-market; of the Seráï Aghásí, without -the Adrianople-gate; of Eliás-Zádeh, without the Cannon-gate; of the -Sarráf-Zádeh, in the same quarter; and of Hamdullah Hamídí Chelebí, at -Súlí Monástir. All these mesjids were built by the famous architect, -old Sinán, the builder of the mosque of Sultán Soleïmán, who erected -no fewer than three thousand and sixty buildings, consisting of kháns, -mosques, imárets, colleges, schools, palaces, &c. It was he who built -the round cupola, entirely of marble, for his monument, near the mosque -of Sultán Soleïmán, in the corner of the palace of the ághá of the -Janissaries, adjoining the Fountain-house. He died one hundred and -seventy years old. On the stone placed at his head is an inscription in -letters of gold, in the Kara-hisárí Hasán Chelebí hand, which is a most -exquisite performance. - -There are many other mosques and mesjids in Constantinople, but those -which we have described are the most remarkable for their architecture. - - - - -SECTION XVII. - -_Of the Medresehs or Colleges._ - - -The first college founded at Constantinople after its conquest by -Sultán Mohammed was that of Ayá Sofía; the next was the foundation of -the eight colleges on the right and left, that is, on the north and -south of Sultán Mohammed’s mosque; these eight colleges may be compared -to eight regions of Paradise. The Sultán also founded a school for -the reading of the Korán on a spot adjoining the college, and on the -east a hospital for the poor. This hospital is a model for all such -foundations. On the north and south of the eight colleges are the cells -of the students (_sokhté_), three hundred and sixty-six in number, -each inhabited by three or four students, who receive their provisions -and candles from the trust (_wakf_). There is also a conservatory -(_dár-uz-ziáfat_), and a kitchen lighted by seventy cupolas, which may -be compared to the kitchen of Kaikáús, where the poor are fed twice a -day. Near this refectory there is a cárávanseráï, and a large stable -capable of holding three thousand horses and mules. - -The medreseh of Sultán Báyazíd is situate on the south side of the -grand court of his mosque. The Sheikh-ul-Islám is the chief lecturer, -and superintends its affairs. - -The medreseh of Sultán Selím, near Yení-bághcheh, at the Koshk of -Khaljílar, was built by Sultán Soleïmán, but dedicated to the memory -of his father. Its revenue was derived from the Yení-bághcheh (new -garden), which originally was one mile long and half a mile broad. -On this very spot Sultán Selím pitched his camp when he came to the -empire, and received the act of obeisance. - -The medreseh of Sultán Soleïmán, on the north and south of this mosque, -consists of four schools, one for the traditions (_dár-ul-hadíth_), one -for reading the Korán (_dár-ul-kiráa’t_); a separate one for medicine, -with an hospital and an asylum for the insane, numerous baths, a -cáravánseráï, a stable, and a boys’ school. - -The college of the Prince Mohammed was built by Sinán, and is famous -for its learning. - -The college of Sultán Ahmed I. adjoins the mosque of the same name. - -The college of Kara Mustafá Páshá is near Parmák-kapú (finger-gate). - -The college of Mo’íd Efendí is near the Kádhí Cheshmeh. - -The college of Hámid Efendí, at the Fílyúkúshí (Elephant’s hill). - -The college of Hasan Páshá, near the palace of Jánpúlád Zádeh, is a -fine lofty building, and the lower part of it is ornamented with shops. - -The college of Esmakhán Sultán, is within the Adrianople gate. - -The colleges of Kadhí Mahmúd Efendí; of Murád Páshá; of Dávud Páshá; -of old Alí Páshá; of Mesíh Páshá; of Rustam Páshá; of Chevízádeh; -of Kapenkejí; of Báshjí Ibrahím Beg; of Altí-marmar; of Nishánjí -Mohammed Beg; of Kúrekjí-báshí; of Kara Pírí Páshá, near Soúk-koyú; -of Afzal Zádeh; of Mardumíeh, near the Kizil Maslak; of Mollá Kúrání, -the khoájeh of Sultán Mohammed II.: being offended with the Sultán he -left him and went to Egypt, but subsequently returned at the Sultán’s -request, and was present at the siege of Constantinople; the college of -Revání, an eloquent man of the time of Sultáns Selím I. and Soleïmán, -a native of Adrianople, and was buried near the Kirk Cheshmeh (Forty -Fountains) before his own mosque; the college of Etmekjí Zádeh Ahmed -Páshá, the Defterdár of Sultán Ahmed I.; of Sunnat Khatún; of Fatima -Sultáneh; of Uch Básh (three heads); of Núr-ad-dín Hafr, within the -Adrianople gate, built by Sinán; of Farrúkh Kehiyá; of Mená; of -Ak-hesám-ad-dín, near the bath of Sultán Selím; of old Ibrahím Páshá; -of Khásekí Sultán; of Kahriéh, built by Sinán; of Khásekí, in the -women-market, also built by Sinán, at the expense of Sultán Soleïmán; -of the Válideh of Sultán Othmán II. near the Ak-seráï; of Makbúl Ahmed -Páshá; of Iskender Páshá; of Súfí Mohammed Páshá; of Ibrahím Páshá, -near the Isá-kapú (gate of Jesus); of Ja’far Aghá; of the Treasurer, -Ahmed Aghá; of Moavil Emír; of Omm-valad; of the Kádhí Asker Dervísh -Efendí; of Khoajehkí Zádeh, near the Sultán Mohammed II.; of Aghá -Zádeh; of Defterdár Abd us-salám Beg; of Tútí Kádhí; of Sháh Kúlí Hakím -Mohammed Chelebí; of Husain Chelebí; of Emír Sinán Chelebí; of Daraghán -Yúnus; of Kárjí Soleïmán; of Hárjí Khatún; of Defterdár Sherífeh Zádeh; -of Kádhi Hakím Chelebí; of Bábá Chelebí; of Germástí Zádeh; of Segbán -Alí; of Bezestán Kehiyásí; of Kowájilar; of Imám Zádeh; and of Kor -Ahmed Páshá. Fifty of these colleges were built in the time of Sultáns -Selím I. and Soleïmán, by the famous architect Sinán. - - - - -SECTION XVIII. - -_Of the Dár-ul-kirá of Constantinople._ - - -Each grand mosque has a _dár-ul-kirá_, or school for the reading of -the Korán, the most remarkable of which is the _dár-ul-kirá_ of Sultán -Soleïmán. Those of Khosrou Kehiyá, near the mosque of Etmekjí Zádeh -Ahmed Páshá; of Sa’dí Chelebí; of Muftí Zádeh; and of Bosnalí Ahmed -Páshá, were all built by the celebrated architect Sinán. - - - - -SECTION XIX. - -_Of the Mekteb, or Boys’ Schools._ - - -Each imperial mosque has a school attached to it. There are besides -these, the schools of Kara Mustafá Páshá, opposite the monument of the -same name: it is a large establishment; the school of Khosrou Páshá, -near the Yeníbághcheh; of Aghá Kapú-sí, near the mosque of Sultán -Soleïmán, which is attended by three or four hundred boys; of Pápás -Oghlí, near the corn-market; of Aáshik Páshá; of Alí Jemálí, at Zírek; -and of Mohammed Páshá, in the quarter of Khoájeh Páshá. - - - - -SECTION XX. - -_Of the Dár-ul-hadíth, or Tradition Schools._ - - -The traditions are read at all the Imperial mosques according to the -principles of _Moslem_ and _Bokhárí_. The schools built especially for -that object are: the dár-ul-hadíth of Hasan Efendí, near Keskindeh; of -Mollá Is’hák Chelebí, built A.H. 926; and of Dámád Mohammed Efendí, -near the mosque of Sinán. - - - - -SECTION XXI. - -_Of the Tekíeh, or Convents of Dervíshes._ - - -The most ancient of these is the one founded by Mohammed II., -within the grand gate of Ayá Sófíya, and is called Sirkejí Tekíeh. -It was founded when Moslema and Eyúb besieged Constantinople, and -was afterwards turned into a nunnery; but on Mohammed’s conquering -Constantinople he again made it a convent. Its first Sheikh was -Oveis, who had the charge of seventy-four disciples. He was buried at -Damascus, near Belál the Abyssinian: may God sanctify his secret state! -The other tekíehs are those of Ak-shems-ud-dín, near Alí Páshá; of -Emír Najárí; of Sofílar; of Khoájeh Mustafá Páshá; of Umm-sinán; of -Sívásí; of Táváshí Mohammed Aghá, near Ayá Sófiya; of Erdebílí; of -Sunbul Efendí; and of Gulshení at Ak-Seráï. - - - - -SECTION XXII. - -_Of the Imáret, or Refectories._ - - -Praise be to God! who, according to the sacred text of the Korán: -“There is no beast on the earth for which God hath not made a -provision,” has provided a plentiful supply for the poor by the -foundation of Sultán Mohammed II. at the new palace, in which food -is distributed to them three times a day; at the Imáret of Sultán -Báyazíd twice; the same at the imárets of Sultán Selím I.; Soleïmán; -Prince Mohammed; Ahmed; Eyúb; Khasekí Sultán, near the women-market; -Vafá Sultán; Prince Jehángír, near the Top-kháneh; Mehrmáh Sultán, at -Scutari; Válideh of Murád IV.; Ibráhím Khán; and of Othmán Khán. May -God extend His mercy to them all! Besides these there are some hundreds -of kitchens attached to the various convents; but the above are the -old establishments of the Sultáns and Princes, where the poor receive -a loaf of bread and a dish of soup every day. I, the humble Evliyá, -who during a period of fifty-one years have visited the dominions of -eighteen different monarchs, have no where seen such establishments. - - - - -SECTION XXIII. - -_Of the Tímáristán and Moristán, or Hospitals._ - - -The Tímár-kháneh of Mohammed II., which consists of seventy rooms, -covered with eighty cupolas, is attended by two hundred servants, -a physician-general, and a surgeon. All travellers who fall sick -are received into this hospital, and are well attended to. They -have excellent food twice a day; even pheasants, partridges, and -other delicate birds are supplied. If such are not at hand in the -hospital, it is provided by the charter of foundation that they shall -be furnished from the imárets of Sultán Soleïmán, his son Prince -Mohammed, Sultán Ahmed I., Khásekí Sultán, Vafá Sultán, Eyúb Sultán, -Prince Jehángír, Mehrmáh Sultáneh, and of the Válideh’s mosque at -Scutari. There are musicians and singers who are employed to amuse -the sick and insane, and thus to cure their madness. There is also a -separate hospital for infidels. The hospital of Sultán Soleïmán is an -establishment so excellent, that the sick are generally cured within -three days after their admission, it being provided with most able -physicians and surgeons. The mosques of Báyazíd and Selím have no -hospitals attached to them. The hospital of Sultán Ahmed is chiefly for -the reception of insane persons, on account of the purity of its air. -The attendants are remarkable for their patience and good-nature, the -reason of which is, that they are under the immediate inspection of the -Kizlar-ághásí, who himself attends to inquire into the state of the -sick. The hospital of the Khásekí, near the women-market, is also an -excellent institution. - - - - -SECTION XXIV. - -_Of the principal Palaces of Constantinople._ - - -One of the grandest of these is that of Ibráhím Páshá, the Vezír of -Sultán Soleïmán, on the At-maidán, in which two thousand pages of -the seráï were formerly educated. It is next in point of magnitude -to the imperial seráï. The Seráï of Mehrmáh, near the mosque of -Sultán Báyazíd, consists of seven hundred separate apartments. But -even larger than this is the seráï of Siyávush Páshá, to the north -of the mosque of Sultán Soleïmán, which has three hundred rooms, -seven baths, fifty shops, and stables more extensive than those of -the imperial palace. The others are: the seráï of the ághá of the -Janissaries, near the mosque of Sultán Soleïmán; the seráï of Tekelí -Mustafá Páshá; of Dallák Mustafá Páshá; of the Defterdár (who was -hanged) Mustafá Páshá, near the Soleïmániyeh; of Pertev Páshá at the -Vafá; of Sevgelún Moslí Sultáneh, within the corn-market; of Perinjí -Zádeh, at Zírekbáshí; of Korshúnlí Sultáneh, in the same place; of -Moralí Mustafá Páshá, near the place of the Ajemoghláns; of Kapújí -Murád Páshá, near the ink-makers’ row; of Silihdár Mustafá Páshá, -near the mosque of Soleïmán; of Khoájeh Vezír Mohammed Páshá, near -the mosque of the Sháhzádeh; of Kana’án Páshá, near the old Seráï; of -Músá Páshá, near Khoájeh Páshá; of Kara Mustáfá Páshá, near Ak-Seráï; -of Sokollí Mohammed Páshá, near the Aláï Koshk; of Melek Ahmed Páshá, -near Ayá-Sófiya, with three baths and two hundred apartments; of Reís -Ismáíl, near Mahmúd Páshá; of Khán Zádeh Sultán, or Bairám Páshá, -near Ayá-Sófiya; of Wárwár Alí Páshá, near Sultán Ahmed’s mosque; -of Emírgúneh Zádeh Yúsuf Páshá, near the stable-gate; of Mokábilijí -Hasan Efendí; of the Kapúdán Hasan Páshá, near Ayá-Sófiya; of Aísha -Sultáneh, near Ak-Seráï; of Ján Pulád Zádeh Husain Páshá; of Juván -Kapijí the Vezír, otherwise the Seráï of Rustam Páshá, near the convent -of Khoájeh Ahmed Sultán; of Ankabút Ahmed Páshá; of Khoájeh Ibrahím, -better known by the name of Jinjí Khoájeh; of Sáleh Páshá, near Mahmúd -Páshá; of Kapúdán Síávush Páshá, near the harbour of galleys; of -Ak-Mohammed Páshá, near the Jinjí Maidán; of Balátlí Solák Chelebí; -of Husain Aghá, near the mosque of Sultán Selím; the barracks of the -Janissaries, near the Orta Jámi’; the palace of Ibrahím, the inspector -of the arsenal, near the Vafá, for which the humble writer composed a -chronograph. - -The following palaces were built by the architect Sinán during the -reigns of Sultáns Selím I. and Soleïmán: The imperial palace of Sultán -Mohammed II. having been burnt down, it was rebuilt by Sultán Soleïmán, -who also restored the Galata Seráï, which was built by Sultán Báyazíd. -Sinán also built the palace of Yení-kapú; of Mohammed Páshá, in the -galley-harbour; of Mohammed Páshá, at Ayá Sófíya; of Rustam Páshá, -Vezír of Sultán Soleïmán; of Kojeh Alí Páshá; in the place of Gúzel -Ahmed Páshá’s palace, in the Hippodrome, was built the mosque of -Sultán Ahmed I.; the seráï of Ferhád Páshá, near Sultán Báyazíd; of -Pertev Páshá, on the Vafá; of Kojeh Sinán Páshá, at the Hasán place; -of Súfí Mohammed Páshá, near Khoájeh Páshá; of Mohammed Aghá, near -Yení-bághcheh; of Sháh Khúbán, near the fountain of Kásim Páshá. - - - - -SECTION XXV. - -_Of the Grand Kháns for Merchants._ - - -The first is the Khoájeh Khán, near the Mahmúd Páshá, in which all -the great Persian merchants have their establishments. It has seventy -rooms. The khán of Mahmúd Páshá has one hundred and twenty rooms; the -Kebejílar Khán one hundred rooms: this is the residence of the rich -Bulgarian merchants; the khán of Pírí Páshá, eighty rooms; Eskí Khán, -two hundred rooms: it was built by Bairám Páshá, the Vezír of Sultán -Murád IV., and is called the khán of the captives (_asír_), because -all captives are bought and sold here: it has seventy apartments, and -an office for receiving the _penjek_ or slave duty, a fifth of the -value; the khán of Angora, for the dealers in woollen goods (_súf_), -one hundred rooms; the khán of Pertev Páshá, two hundred rooms; the -khán of Ferhád Páshá, near the Bezestán, two hundred rooms; Kilíd Khán, -two hundred rooms; the khán of the Valídeh Kosím, mother of Murád -IV., was originally the palace of Jarráh Mohammed Páshá, but having -fallen into decay it was rebuilt by the Válideh, and consists of three -hundred warehouses, so that this khán, and that of Mahmúd Páshá, are -the largest in Constantinople. In one corner is a koshk, which raises -its head to the skies, and commands a magnificent view: its stables -are capable of holding one thousand horses and mules: it has a mosque -in the centre; the Kiaghid Khán, near Mahmúd Páshá; Kátir Khán, near -Takht-ul-kala’; the khán of the honeymarket, inhabited by Egyptian -merchants; Ketán Khán; Katá Khán; the khán of Rustam Páshá; the khán -of old Yúsuf Páshá; the khán of the Muftí; Chokúr Khán; Súlú Khán; the -khán of the tallow-market; and the khán of the Zendán-kapú. All these -kháns are in that quarter of the town called Takht-ul-kala’: they are -extensive buildings, and are covered with lead. The Juván Kapújí Khán -is in the centre of the raisin-market. The new khán of Kara Mustafá -Páshá, Grand Vezír to Sultán Mohammed IV., near Khoájeh Páshá, is a -small but strong building. The khán of Kopreilí Mohammed Páshá, Grand -Vezír to Mohammed IV., though, like the last mentioned, a new building, -near the poultry-market, is not inferior, as regards solidity, to the -Válideh Khán. It has upwards of two hundred and twenty apartments. - - - - -SECTION XXVI. - -_Of the Cárávánseráis._ - - -The Elchí Khán (Ambassador’s Khán), even in the time of the infidels, -was a khán for strangers, but it was endowed after the conquest by -Ikbál Páshá; the cárávánserái of Mohammed II.; of Báyazíd II.; of Selím -I.; of Soleïmán; of Khásekí Sultáneh; of Ahmed I.; of the Kapújílar, -near Ayá-Sófiya, where two great kháns stand opposite to each other; of -Kojeh Mohammed Páshá; of the Vafá; of the At-Maidán; of Sinán Páshá; -Báklálí Khán, near the palace of Melek Ahmed Páshá; and of Alí Páshá, -near the Bít-bázár (louse-market). These were all built by Sinán Páshá. - - - - -SECTION XXVII. - -_Of the Barracks (Bekár oda)._ - - -The most extensive barracks are those called _Yolgechen_, which -consist of four hundred rooms, and, in case of necessity, can hold one -thousand armed men. The odas of Sultán Murád IV. are eight in number, -and, like the former, have their officers and inspectors. Sultán -Soleïmán one day being offended with the Janissaries, said to them: “Be -silent, or I will subdue you by the shoe-makers at Merján-chárshu (the -coral-market). This threat having spread, forty thousand Janissaries -assembled instantly, armed with clubs and bludgeons, and with cries -of “Allah! Allah!” entered the imperial court. The Emperor, roused by -these shouts, came out, and said, “Well, my brave fellows, what is the -matter?” They replied, “You have this day declared your intention of -putting down the Janissaries by the shoe-makers, and we now wait for -your orders. We have on the instant assembled forty thousand men, but -if you will wait till to-morrow we shall have forty thousand more.” -Pleased with their bravery, the emperor told them they might ask for a -favour. They, therefore, asked that the price of a pair of _pápújes_ -and _mests_ (slippers and leather-socks) should be fixed at between one -and two hundred akcha, which was immediately granted. - -The odas of the armoury are near the Mahmúd Páshá; those of Pertev -Páshá and Hiláljí, near the Soleïmáníeh; forty odas for unmarried men -on the At-maidán; forty at Búyúk Karamán; the odas of Yedek Páshá; and -seven odas of Gharíbs, near the corn-market. Each of these barracks can -contain from one to two thousand men. - - - - -SECTION XXVIII. - -_Of the Fountains ornamented with Chronographs._ - - -In the times of the infidels there was no other fountain except that -called Kirk-chesmeh (supplied by the aqueduct of Valens). In other -parts of the town they collected the water in cisterns, five of which -were filled partly with rain-water, and partly from the aqueduct. -Sultán Mohammed II., having finished his mosque, built two hundred -fountains; Báyazíd built seventy, and Soleïmán seven hundred. Their -number was shortly increased to thousands by the vezírs. Sultán -Soleïmán repaired the aqueduct, and increased the quantity of water -carried to Constantinople. The principal fountains are the following: -the fountain of Haider Páshá, near the bath of the same name; that -of the Beglerbegs, beyond the ditch between the Aderneh-kapú and the -Top-kapú; of the Imáms, erected to the memory of Hasan and Husain, who -died of thirst in the plain of Kerbelá; the fountain of Skander Beg, -without the gate leading to Eyúb; of Sultán Murád III., without the -gate of Eyúb, on the sea-shore, beneath the _sháhneshín_ (projecting -window) of the palace of Fátima Sultána; the Souk-chesmeh (cold -fountain), near the Alái koshk; the fountain of Kara Mustafá Páshá, -near his sepulchral monument; of Hasan Beg, the son of Fátima Sultána, -near the Okjílar Báshí; of the Kehiyá of the Janissaries, Soleïmán -Aghá, near the Sernáj Khán; of Alí Páshá, near the custom-house on -the land side; of Kátib Husain, near the convent of Oghlán Sheikh at -Ak-seráï; of Hájí Mansúr, near the monument of Aáshik Páshá; of the -Válideh Kosum, near the Yení-kapú; of Ibrahím Páshá, near the mosque -of the princes; of Hasan Páshá, near the palace of Jánpúlád Zádeh; of -Kharájí Mohí-ad-dín, before his mosque, near that of Sultán Mohammed -II.; of Mahmúd Páshá, near the new Bezestán; of Mesíh Páshá, near the -market of Alí Páshá; and of Hasan Aghá, the chief of the Khás-oda, -within the corn-market, in the quarter of the Arabajílar.[8] - -[8] We have left the chronographs of these fountains untranslated, as -they possess no poetical merit. - - - - -SECTION XXIX. - -_Of the Sebíl-khánehs, or Water Houses._ - - -The Sebíl-khánehs were built to the memory of Hasan and Husain, who -suffered martyrdom from thirst on the plain of Kerbelá. They are all -adorned with chronographs. The Sebíl of Músá Páshá, near the Aláï -Koshk; the Sebíl of Kana’án Aghá, opposite the grand gate of Ayá -Sófiyah; of A’áishá Sultána, at the Okjílar-báshí; of Mustafá Aghá, the -chief of the treasury, near the mosque of Ayá Sófiyah; of Erdebílí, -near Ayá Sófiyah; of Kapúdán Kosse Alí Páshá, in the corn-market; of -Abbás, the Kizlar Aghá, near the fountain of Lálalí; of Ibrahím Páshá, -the Kehiyá of Kopreïlí Zádeh, near the Vafá; and the Sinán Páshá, the -conqueror of Yemen, near the factory of the Sirma-kesh (gold-wire). - - - - -SECTION XXX. - -_Of the Principal Baths._ - - -The bath is a legal establishment of the Islám, founded on the text -of the Korán: “If you are polluted, purify yourselves.” The two baths -which existed in Constantinople before the conquest were those of -the Azabs and the Takhtáb. The first bath built after the conquest -was that at the mosque of Sultán Mohammed II., for the use of the -workmen employed in the building of the mosque. Afterwards the bath -of the Azabs was converted to the use of the Moslems. The baths next -built were those of Vafá, Eyúb, and Chokúr. All these baths are still -kept up and repaired by the endowment (_wakf_) of Sultán Mohammed. -I have preferred assigning each of the principal baths to a certain -class of men in the following amusing way: For the sick, the bath of -Ayúb Sultán; for the Sheikhs, that of Ayá Sófiyah; for the Súfís, -that called by the same name; for strangers, that called the bath of -strangers (_gharíb_); for the Bostánjís, the garden-bath (_bóstán_); -for the market-people, that called the Friday-market (Juma’ bázár); for -debauchees, the Chokúr (the pit); for painters, the Chínlí (Chinese); -for the women, the khátún (lady); for sportsmen, the Kojeh Mohammed -Páshá; for the Janissaries, the bath of the new barracks (yení oda); -for the workmen, that so called (irghát); for the surgeons, the Jerráh -(surgeon) Alí Páshá; for the men of the Seráï, that of the Ak-seráï; -for the black Arabs, that called the mice (Sichánlí); for the saints, -that of Sultán Báyazíd II., the saint; for the insane, the variegated -bath (Alájeh); for cruel tyrants, that of Zinjírlí-kapú (chained-gate); -for the oppressed, that of Sultán Selím the Just; for the porters, the -Sort-hammám; for poets, that of Sultán Suleïmán; for Dervíshes, that of -Haider Páshá; for the children of the Arabs, the Takht-ul-kala’; for -the favourites, that of the Khásekí; for astronomers, the Yeldiz-hammám -(star bath); for merchants, that of Mahmúd Páshá; for mothers, that -of the Válideh; for horsemen (_jinjí_), that in the Hippodrome; for -Muftís, that of the Muftí; for the Zaims, that of Gedek Páshá; for the -armourers, that of Dávud Páshá; for Khoajas, that of the same name; for -Sultáns, the bath so called; for Mollás, the bath of Mollá Korání; for -the Greeks, the Fener bath (in their quarter); for singers, the Balát -(Palatium) bath; for villains, the Khanjarlí (armed with a dagger); -for musicians, the Lúnja (or parade); for sailors, the bath of the -port of galleys (kádirga límán); for the _imáms_, or chiefs of the -baths, that of Little Ayá Sófiyah; for the members of the Díván, the -bath of Bairám Páshá; for the eunuchs (_khádim_), that of the eunuch -Mohammed Aghá; for the vezírs, that of Alí Páshá; for the generous, -that of Lutfí Páshá; for the gardeners, that of Yení-bághcheh (new -garden); for the Albanians, that of the Adrianople-gate; for the -Mevlevís, that of the Yení-kapú (new-gate); for the stone-masons, that -of the Silivrí-gate; for the magicians, that of the Seven Towers; for -beggars, that of Chár-ták; for clerks, that of Nishánjí Páshá; for the -Drogománs, the bath so called; for invalids, that of Lanka; for miners, -that of Sárígurz; for doctors, the Majúnjí-hammam (medicine-makers); -for the Kádíaskers, the bath of the same name; for the Persians, the -bath of the Ajem-oghláns; for the sellers of weights and scales, that -of the Veznejilár (weighers); for the Shátirs (foot-guards), that of -Pertev Páshá; for gamblers, the painted bath (Tesvírlí-hammám); for -the Sháfeís, that of the mint (Dharab-kháneh); for lovers, that of -the cage (kafeslí); for the Aghás, that of the Little Aghá; for the -barley-merchants, that of the Arpa-amíní (the inspector of barley); -for the Seids (descendants of the Prophet), that of Abbás Aghá; for -women, that of the women-market (Evret-bázár); for the Jews, that -of the Jehúd-kapú (Jews-gate); for grooms, that of the Akhor-kapú -(stable-gate); for the infirm (Maatúh), that of Koja Mohammed Páshá; -for buffoons, that of Shengel; for Kapudáns, the Deníz-hammám -(sea-bath); for the Ehl-touhíd (unitarians), the bath of Koja Mustafá -Páshá; for dwarfs, that of the Little Aghá; for the elegant, that of -the Chelebí (_petit maître_). - -In the same manner we allotted the baths in the suburbs, which, with -those within, amount to one hundred and fifty-one, all of which I have -visited. Seventeen more were built during my travels, but these I have -not seen. The most elegant and commodious is the Chokúr-hammám, built -by Mohammed II. It is paved with granite, and can accommodate five -thousand men. Next in rank may be noticed the baths of Mahmúd Páshá, of -Takht-ul-kala’, of Báyazíd, and of Koja Páshá; the best lighted up are -those of Haider Páshá, the Suleïmáníeh, and the Válideh; the cleanest, -those of Ayá Sófiyah, of the Súfis, of Abbás Aghá, and of Mohammed -Páshá, in the Chehár Shemba-bázár. - -When I was received into the haram of Sultán Murád IV., on the night -that I read the Korán, I had the good fortune to see the imperial -bath, with which no other in the world can be compared. The four sides -of it are assigned to the use of the pages, and in the centre there -is an inclosed bath for the emperor. Water rushes in on all sides -from fountains and basins, through pipes of gold and silver; and the -basins which receive the water are inlaid with the same metals. Into -some of these basins, hot and cold water run from the same pipe. The -pavement is a beautiful mosaic of variegated stones which dazzle the -eye. The walls are scented with roses, musk, and amber; and aloes is -kept constantly burning in censors. The light is increased by the -splendour and brilliancy of the windows. The walls are dry, the air -temperate, and all the basins of fine white marble. The dressing rooms -are furnished with seats of gold and silver. The great cupola of the -first dressing-room, all of bright marble, may be equalled by that -at Cairo only. As this bath stands upon a rising ground it towers to -the heavens: its windows all look towards the sea, to Scutari, and -Kází-koi. On the right of the door of the dressing-room is the room for -the musicians (motrib-khán) and on the left, the cupola of the inner -treasury (khazáneh khás). I have no where seen so splendid a bath, -except that of Abdál, the Khán of Tiflís, in the province of Ván. - -Most of the above baths are adorned with chronographs; and they are -all double (chifteh), that is, consist of two rooms, except that of -Mohammed Páshá, in the Little-market. In the afternoon women are -admitted. If to the great public baths we add the smaller ones, -the number would exceed three hundred; and if the private ones are -reckoned, they will amount to the number of four thousand five hundred -and thirty-six. - - -END OF PART I. - - - - -NOTES. - - -_Note 1, p. 6, Section III._—_Pillars and Rings._ - -The existence of these pillars and the rings fixed in them is noticed -in Dr. Clarke’s Travels. It is a curious fact that similar iron rings -are found not only in the rocks at Parávádí in Romeilí, but also at -Jáník and Natolia, as is mentioned by the great Turkish geographer Hájí -Khalífah in both his works, the Jehánnamá (p. 627), and the Description -of Romeilí: (Rumeli und Bosna geographisch beschrieben von Mustafa -Ben Abdallah Hadschi Chalfa, p. 32). We must refrain from giving any -judgment whatever on these curious facts till the rocks of Jáník and -Parávádí shall have been the objects of the researches of European -travellers, none of whom have yet directed their attention that way. - - -_Note 2, p. 9._—_Caverns._ - -Though the Danube never passed through this channel, these caverns, -which no European travellers have noticed, are deserving of attention. -They are also mentioned by Hájí Khalífah in his account of the village -of Injighiz, near the mountain of Chatáljah (Rumelí und Bosna, p. 17); -and may be easily visited, as they are not much out of the way in going -from Adrianople to Constantinople. - - -_Note 3, p. 17._—_Altí Mermer._ - -In the present day nothing is seen on the spot of Altí Mermer except -the mosque of that name. Some of these columns, which were probably -used to ornament it, may perhaps be seen in the interior. - - -_Note 4, p. 23._—_Sieges of Constantinople._ - -It is here necessary to rectify some of the author’s mistakes by the -more correct chronology of Hájí Khalífah and the Byzantines. Evliyá -states that the first siege took place in the year 34 of the Hijreh: -this, however, is probably only a mistake of the copyist. He confounds -the second siege, which took place in the year 47 (A.D. 667). _Vide_ -Theophanes and Cedrinus, who call the Arab general Yezid, (Ἵζεδ), with -the third in 53 (A.D. 672), and in which Ayyúb was killed. No mention -is made either by Hájí Khalífah or the Byzantine historians of the -third siege. Theophanes merely records the siege of Tyane in the year -91 (A.D. 710). The fourth also, in 97, seems to refer to the fifth, -which by Hájí Khalífah and Theophanes is recorded as having happened -two years later, _i.e._ 99, in the first year of the reign of Leo I., -the Isaurian, when the Arabs are said to have built the mosque of -Galata, which bears their name, and that called the Gul-jámi (rose -mosque) in Constantinople. This tradition seems to be derived from -the ancient names of the churches; that at Galata having been built -by one Areobinthus, which to the Turks sounded like _Arab_; and the -Gul-jámi having been called the rose-church because it was formerly a -house belonging to a person of the name of Triantaphyllus (a rose), -and was afterwards converted into a church by Romanus Argyropulos in -the year 1031: _vide_ Cedrinus. Evliyá takes no notice of the siege by -the Bulgarians, under their chief Paganus, in the year 764. Bullardus -erroneously reckons this the fifth siege, it being in fact the sixth -after the five preceding ones by the Arabs; and the eighth, if the two -sieges of the ancient Byzantium are reckoned. The sixth and seventh -sieges are also erroneously stated by Evliya. The former of these, -which he states to have been in the year 160 of the Hijreh, ought to be -four years later, _viz._ 164 (A.D. 780), as it is evidently the same -as that of Hárún-ur-rashíd, which took place then, and not, as Evliyá -gives it, in the year 255, which is too late by a century, as is also -his seventh siege. - -The tenth siege (p. 28) ought to be the sixteenth, if, according to -Bullardus, Constantinople was again besieged by the Arabs in the year -798; by the Bulgarians a second time, in 822; by the Sclaves in 895 -(_vide_ Abulfarage, A.H. 282); by the Bulgarians a third time, in 914; -by Tornicius in 1048; and by the Venetians and French in 1204. - - -_Note 5, p. 29._—_Báyazíd in the Iron Cage._ - -The truth of this story has been often questioned by European writers; -but it is so generally recorded by the most authentic Turkish -historians, that there seems no reason to doubt it any longer. - - -_Note 6, p. 35._—_Abd-ur-ruúf Zindání._ - -This personage, who was buried at the prison-gate at Adrianople, -is the saint of the prisoners, as Ja’far Bábá is at the Bagnio at -Constantinople. It was probably this Abd-ur-ruúf who furnished a -Turkish poet with one of the best tales in Turkish literature. _Vide_ -the German Annual “Minerva,” Leipzig 1814. - - -_Note 7, p. 39._—_Sú-Kemerlí Mustafá Chelebí._ - -If Mustafá was three years old at the siege of Constantinople in 1453, -he must have been fifty-four at the conquest of Cairo in 1517 (and -not twenty-five as he is made to say), and consequently a hundred and -thirteen years of age at the siege of Siget. - - -_Note 8, p. 53._—_Falakah._ - -Falakah properly means the wooden block in which the feet of the -culprit who receives the bastinado are confined. - - -_Note 9, p. 54._—_Sheikh-ul-Islám or Muftí._ - -Sultán Mohammed II. was the first who gave precedence to the Muftí or -head of the law over the two Kází-asker, or military judges of Rúmeilí -and Anadolí. - - -_Note 10, p. 110._—_Sultán Ahmed._ - -Sultán Ahmed was the fourteenth and not the sixteenth of the Ottoman -Sultáns. There are no means of accounting for this mistake, as Suleimán -Kánúní is the tenth Sultán by the unanimous consent of all historians. - - -_Note 11, p. 123._—_Abáza’s speech._ - -This speech is remarkable as it attributes all the rebellions which -shook the Ottoman empire after the death of Sultan Othmán II. to the -mutinous spirit of the Janissaries, who, until the beginning of the -present reign, baffled all the attempts of the Sultáns who attempted to -subdue them. - - -_Note 12, p. 126._—_Confession of faith._ - -“There is no God but God, and Mohammed is his prophet.” Abáza himself -performed all the preliminaries for his execution, in the hope of -preventing it by the appearance of resignation. - - -_Note 13, p. 137._—_Káfíah, Jámí, &c._ - -This passage is interesting as giving a good account of the nature of -the education received by the imperial pages, and of the books used by -the professors in the colleges. It may be useful here to give a short -notice of these works from Hájí Khalífah’s Bibliographical Dictionary:— - - _Káfíah_ is a celebrated Arabic grammar, by Ebn Hájeb. It has been - printed at Rome, and two editions with a commentary have appeared at - Constantinople. - - _Jámí_, the great Persian poet, is known to most Oriental scholars. - But the work here mentioned is his famous commentary on the preceding - work of Ebn Hájeb. It is considered the best amongst more than a - hundred commentaries which have been written on this work. - - - _Tefsír Kází_ is an extensive commentary upon the Korán by Kází Khán, - one of the most celebrated Turkish divines. - - _Misbáh_, the lamp, is a small grammatical work by Imám Násir Abdullah - Altarazí. - - _Díbácheh_ is a commentary by Soyútí on a collection of traditions of - the prophet, commonly called Sahíh Moslem. - - _Jáma-ul-Bokhára_, another collection of traditions by Bokhárá. It is - considered the best of the kind. - - _Multeka-al-bahr_, a very large work on Mohammedan jurisprudence, - compiled by Ibrahim Halebí. - - _Kudúrí_, another treatise on jurisprudence. This work has lately been - printed at Constantinople. - - _Sa’dí’s_ works are too well known to require any remark. - - _Nisáb-us-sibyán_, a short Arabic vocabulary in verse. - - _Loghat Akhterí_, a Persian and Turkish vocabulary. - - - LONDON: - Printed by J. L. COX and SON, Great Queen Street, - Lincoln’s-Inn Fields. - - - * * * * * - -Transcriber’s Notes - -Obvious typographical errors have been silently corrected. - -There are many variations in the spelling, hyphenation and accents of -proper names and other Arabic terms. Except in cases where there is an -obvious dominant spelling and a variant that may legitimately be seen -as a typographical error, these remain unchanged. - -There is no Section IX among the sub-sections of SECTION XV. - -Italics are represented thus _italic_. - - - - - - -End of the Project Gutenberg EBook of Narrative of Travels in Europe, Asia, -and Africa, in the Seventeenth Centur, by Evliya Çelebi - -*** END OF THIS PROJECT GUTENBERG EBOOK NARRATIVE OF TRAVELS *** - -***** This file should be named 53597-0.txt or 53597-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/3/5/9/53597/ - -Produced by Turgut Dincer, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org Section 3. Information about the Project Gutenberg -Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - |