Narrative of Travels in Europe, Asia, and Africa, in the Seventeenth Century, Vol. I

by Evliya Çelebi

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	ditto	99	ditto	833	ditto
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	ditto	1	ditto	1,363	ditto
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.

“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.

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!

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.

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