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

by Evliya Çelebi

CONTENTS.

	Page
[Biographical Sketch of the Author]	iii
[Introduction]	1
[Section I.]
Sayings (hadís) of the Prophet respecting Constantinople	[5]
[Section II.]
An Account of the Foundation of the ancient City and Seat of Empire of the Macedonian Greeks, i.e. Constantinople	ib.
[Section III.]
Concerning the Conquest of the Black Sea	[6]
Concerning the Canal from the river Dóná (Danube)	[8]
[Section IV.]
Concerning Constantine, the ninth Builder, who erected the Walls and Castle of Constantinople	[10]
The Discovery of the true Cross	ib.
Names of Constantinople in different tongues	[11]
[Section V.]
Concerning the Circumference of Constantinople	[12]
The number of paces between each of the
twenty-seven Gates	[14]
[Section VI.]
Of the wonderful Talismans within and without Kostantíneh	[16]
Talismans relating to the Sea	[19]
[Section VII.]
Concerning the Mines within and without the city of Kostantín	[20]
[Section VIII.]
Sieges of Constantinople	[23]
The second siege	ib.
The third siege	[24]
The fourth siege	ib.
The fifth siege	ib.
The sixth siege	[25]
The seventh siege	ib.
The eighth siege	ib.
The ninth siege	[26]
[Section IX.]
Concerning the sieges of Constantinople by the Ottoman Emperors	[27]
Account of the rise of Mohammed II., the Father of Victory	[31]
[Section X.]
The last siege of Kostantaniyyeh by Mohammed II., the conqueror	[32]
[Section XI.]
An explanation of the relationship between the house of Osmán and the King of France	[40]
An account of the heroic deeds and misfortunes of Jem-sháh, son of the Emperor Mohammed Abú-l Fat-h (the conqueror)	[41]
Eulogium on Yá Vadúd Sultán	[44]
Of the glorious conquest of the Ok-meïdán (archery ground)	[46]
[Section XII.]
Description of the New Seráï, the Threshold of the Abode of Felicity	[49]
[Section XIII.]
Description of the Old Seráï	[50]
Eulogium on the living water of the Old Palace (Eskí Seráï)	[51]
[Section XIV.]
On the Public Officers established at Islámból at the time of the Conquest	[52]
[Section XV.]
On the Imperial Mosques in the Mohammedan City of Kostantaniyyeh	[55]
On the Dimensions, Builders, &c. of the ancient place of worship, Ayá Sófiyah	[56]
A Description of the four Minárehs (Minarets)	[57]
The Servants (Khuddám) of the Mosque	59
Stations and Places in this Mosque visited as peculiarly fitted for Devotion	[59]
Narrative of Gulábí V	[60]
Virtues of the Golden Ball	[64]
The Spectacle of the resplendent Stones	[65]
The Mosque of Zírek Báshí	ib.
Description of the Mosque of Mohammed the Conqueror	[66]
Form of this Mosque	ib.
Appeal of the Mi’már Báshí (Head Builder) to the Law of the Prophet against the Conqueror	[68]
Description of the Mosque of Sultán Báyazíd II.	[70]
Description of the Mosque of Sultán Selim I.	[73]
Description of the Fifth Imperial Mosque; that of Sultán Suleïmán	[74]
In praise of the Writing of Karah Hisárí	[76]
Description of the Court (Harem)	[77]
A Description of the Imperial Mausoleum	[79]
Description of the Outer Court	ib.
Description of the Mosque of Prince Mohammed	[82]
Description of the Mosque of the Válideh	[83]
Description of the Mosque of Mehr-máh Sultáneh	ib.
Begler-begs in the reign of Sultán Suleïmán	[85]
Capudán Pashas in the reign of Suleïmán	[86]
Defterdárs and Nishánjis of the Reign of Sultán Suleïmán	[87]
Begs of Sultán Suleïmán’s Reign	ib.
Some of the Illustrious Divines of the Reign of Sultán Suleïmán	ib.
The Kanún-námeh, or Statistical Code of the Empire, drawn up by Sultán Suleïmán	[88]
The Khás, or Revenues of the Begler-begs	[89]
Names of the Sanjaks of each province	[90]
Sanjaks of the province of Anádólí	ib.
Sanjaks of the province of Karamán	ib.
Sanjaks of Sívás	[91]
Sanjaks of Bosna	ib.
The province of the Capúdán Páshá	ib.
Sanjaks of the Morea	ib.
Sanjaks of Búdín (Bude)	ib.
Sanjaks of the province of Kaníza	ib.
Sanjaks of Uivár (Neuhausel)	[92]
The province of Temiswar	ib.
The province of Varasdin	ib.
Transylvania	ib.
Valachia and Moldavia	ib.
Oczakov, or Silistria	ib.
Krim (the Crimea)	ib.
The province of Kaffa	[93]
The province of Cyprus	ib.
The province of Candia	ib.
The province of Damascus	ib.
The province of Trabalús (Tripoli)	ib.
The province of Adna	ib.
The province of Haleb (Aleppo)	[94]
The province of Díárbeker	ib.
The province of Kars	ib.
The province of Childer or Akhíchkeh	[95]
The province of Gúrjistán or Georgia	ib.
The province of Tarabafzún (Trebizonde)	ib.
The province of Rika	ib.
The province of Baghdád	ib.
The province of Basra	ib.
The province of Lahsa	[96]
The province of Yemen	ib.
The province of Abyssinia	ib.
The province of Mecca	ib.
The province of Egypt	ib.
The province of Mosul	[97]
The province of Wán	ib.
The province of Erzerúm	ib.
The province of Sheherzúl	ib.
Of the ranks of Sanjak-begs	ib.
Of the khás, or revenue of the Sanjak-begs, the Kehiyás of the Defter and the Defterdárs of Tímárs	[98]
Rumeili	ib.
Bosnia	ib.
The Archipelago	[99]
The province of Bude	ib.
The province of Temiswár	ib.
The province of Anatolia	ib.
The province of Karamán	ib.
The province of Kubrus (Cyprus)	ib.
The province of Tripoli (in Syria)	ib.
The province of Haleb (Aleppo)	[100]
The province of Zulkadrieh or Mera’ish	ib.
The province of Sivás	ib.
The province of Erzerúm	ib.
The province of Kars	ib.
The province of Childer or Akhichka	ib.
The province of Trebizonde	ib.
The province of Díárbekr	ib.
The province of Rakka	[101]
The province of Baghdád	ib.
The province of Wán	ib.
The province of Mosul	ib.
Statement of the number of swords or men brought into the field by the possessors of Tímárs and Ziámets	ib.
The province of Rúmeili	ib.
Number of Ziámets and Tímárs in each of the Sanjaks in Rúmeïli	ib.
Number of Ziámets and Timars in Anatolia	[102]
The province of the Kapúdán Pasha, or islands of the Archipelago	[103]
The province of Karamán	ib.
The province of Rúm or Sivás	ib.
The province of Mara’ish	ib.
The province of Haleb (Aleppo)	[104]
The province of Shám (Damascus)	ib.
The province of Cyprus	ib.
The province of Rakka	ib.
The province of Trebizonde	ib.
The province of Díárbekr	ib.
The province of Erzerúm	ib.
The province of Childer	[105]
The province of Wán	ib.
The order of the Diván	ib.
The Conquests and Victories of Soleïmán	[106]
The Reign of Sultán Selím II.	[108]
Defterdárs and Nishánjís	ib.
Physicians	[109]
Mesháiekh or Learned men	ib.
Conquests, &c. in the reign of Sultan Selim II.	ib.
Conquests, &c. in the reign of Murád	ib.
Sons of Sultán Ahmed	[111]
Grand Vezírs of Sultán Ahmed	ib.
Vezírs of the Kubba (Cupola)	ib.
Celebrated Divines	ib.
Mesháiekh or Learned Men	ib.
Conquests, &c. of the reign of Sultán Ahmed	ib.
Description of the Mosque of Sultán Ahmed	[112]
The Imperial Expedition against Hotín	[115]
Description of the Gul-Jámi’	[118]
Chronological account of the principal events during the reign of Sultán Murád IV.	[119]
A curious Anecdote	[127]
Account of the humble Evliyá’s admission into the imperial Harem of Sultán Murád, and of some pleasant conversation which he enjoyed with the Emperor in 1046 (1635)	[132]
The Muftís and Ulemá during the reign of Sultán Murád	[143]
Chief Judges of Rumeïlí	ib.
Chief Judges of Anatolia	[144]
Defderdárs during the Reign of Sultán Murád	ib.
Aghás of the Janissaries during the Reign of Sultán Murád	ib.
Sultán Murád’s expedition against Malta	ib.
Account of the Death of Sultán Murád	[145]
Vezírs of Sultán Ibráhím	[146]
The Vezír who rebelled against Sultán Ibráhím	ib.
Conquests, &c. during the reign of Sultán Ibráhím	[147]
Defeat of Tekelí Mustafá Páshá	[149]
Character of Sultán Ibráhím	ib.
Reign of Sultán Mohammed IV., which may God perpetuate!	[151]
Personal description of Sultán Mohammed	ib.
History of the Vezírs	[152]
The cause of his fall	[153]
Vezírs of Provinces in the time of Sultán Mohammed IV.	[157]
Prince of Sultán Mohammed IV.	ib.
Monuments of Sultán Mohammed IV.	ib.
Victories and Conquests at which Sultán Mohammed IV. was present in person	ib.
Defeat of the Druses in Syria by Murtezá Páshá	ib.
Conquest of Selina and Retino in Candia	[158]
Defeat of the Infidel Fleet by Kapudán Chavush Zádeh	ib.
Attack on the Cossacks, by Mohammed Gheráï Khán, at Oczakov	[158]
Defeat of Rakoczy	[159]
Description of the Mosque of the Válideh	[164]
Description of the Mosque of Abul-vafá	[166]
Description of the Mosque of Emír Najárí	ib.
The Fat’híeh Mosque	ib.
[Section XVI.]
Of the Mosques of the Vezírs at Constantinople	[166]
The Old Mesjids, or small Mosques of Constantinople	[170]
[Section XVII.]
Of the Medreseh, or Colleges	[171]
[Section XVIII.]
Of the Dár-ul-kira of Constantinople	[173]
[Section XIX.]
Of the Mekteb, or Boys’ Schools	[173]
[Section XX.]
Of the Dár-ul-hadíth, or Tradition Schools	ib.
[Section XXI.]
Of the Tekíeh, or Convents of Dervíshes	ib.
[Section XXII.]
Of the Imáret, or Refectories	[174]
[Section XXIII.]
Of the Tímáristán and Moristán, or Hospitals	[174]
[Section XXIV.]
Of the principal Palaces of Constantinople	[175]
[Section XXV.]
Of the Grand Kháns for Merchants	[176]
[Section XXVI.]
Of the Cáravánseráis	[177]
[Section XXVII.]
Of the Barracks (Bekár oda)	ib.
[Section XXVIII.]
Of the Fountains ornamented with Chronographs	[178]
[Section XXIX.]
Of the Sebíl-khánehs, or Water-houses	[179]
[Section XXX.]
Of the principal Baths	ib.
Notes	[183]

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THE
TRAVELS
OF
EVLIYA EFENDÍ.

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IN THE NAME OF GOD, THE ALL-CLEMENT, THE ALL-MERCIFUL!

To GOD, who ennobles exalted minds by travels, and has enabled me to visit the holy places; to Him who laid the foundations of the fortresses of legislation, and established them on the groundwork of prophecy and revelation, all praise be given: and may the richest blessings and most excellent benedictions be offered to the most noble and perfect of all creatures, the pattern of prayer, who said, “Pray as you see me pray;” to the infallible guide, Mohammed; because it is in his favour that God, the Lord of empires and Creator of the heavens, made the earth an agreeable residence for the sons of Adam, and created man the most noble of all his creatures. Praise to Him, who directs all events according to His will, without injustice or incongruity! And, after having offered all adoration to God, let every pious aspiration be expressed for the prosperity of his shadow upon earth, the ruler of terrestrial things, the Sultán son of a Sultán, the victorious Prince Murád Khán, fourth son of Sultán Ahmed Khán, and eighth in descent from Sultán Mohammed Khán, the Conqueror, the mercy of God rest upon them all! but most especially on Sultán Murád Gházi, the conqueror of Baghdád, the great Monarch with whose service I was blessed when I began to write an account of my travels.

It was in the time of his illustrious reign, in the year A.H. 1041 (A.D. 1631), that by making excursions on foot in the villages and gardens near Islámbúl (Constantinople), I began to think of extensive travels, and to escape from the power of my father, mother, and brethren. Forming a design of travelling over the whole earth, I entreated God to give me health for my body and faith for my soul; I sought the conversation of dervíshes, and when I had heard a description of the seven climates and of the four quarters of the earth, I became still more anxious to see the world, to visit the Holy Land, Cairo, Damascus, Mecca and Medina, and to prostrate myself on the purified soil of the places where the prophet, the glory of all creatures, was born, and died.

I, a poor, destitute traveller, but a friend of mankind, Evliyà, son of the dervísh Mohammed, being continually engaged in prayer and petitions for divine guidance, meditating upon the holy chapters and mighty verses of the Korán, and looking out for assistance from above, was blessed in the night ’Ashúrá, in the month of Moharrem, while sleeping in my father’s house at Islámbúl, with the following vision: I dreamt that I was in the mosque of Akhí chelebí, near the Yemish iskeleh-sí (fruit-stairs or scale), a mosque built with money lawfully gotten, from which prayers therefore ascend to heaven. The gates were thrown open at once, and the mosque filled with a brilliant crowd who were saying the morning prayers. I was concealed behind the pulpit, and was lost in astonishment on beholding that brilliant assembly. I looked on my neighbour, and said, “May I ask, my lord, who you are, and what is your illustrious name?” He answered, “I am one of the ten evangelists, Sa’d Vakkás, the patron of archers.” I kissed his hands, and asked further: “Who are the refulgent multitude on my right hand?” He said, “They are all blessed saints and pure spirits, the spirits of the followers of the Prophet, the Muhájirín, who followed him in his flight from Mecca, and the Ansárí who assisted him on his arrival at Medína, the companions of Saffah and the martyrs of Kerbelá. On the right of the mihráb (altar) stand Abú Bekr and ’Omar, and on the left ’Osmán and ’Ali; before it stands Veis; and close to the left wall of the mosque, the first Muezzin, Belál the Habeshí. The man who regulates and ranks the whole assembly is Amru. Observe the host in red garments now advancing with a standard; that is the host of martyrs who fell in the holy wars, with the hero Hamzah at their head.” Thus did he point out to me the different companies of that blessed assembly, and each time I looked on one of them, I laid my hand on my breast, and felt my soul refreshed by the sight. “My lord,” said I, “what is the reason of the appearance of this assembly in this mosque?” He answered, “The faithful Tátárs being in great danger at Azák (Azof), we are marching to their assistance. The Prophet himself, with his two grandsons Hasan and Hosaïn, the twelve Imáms and the ten disciples, will immediately come hither to perform the appointed morning service (sabáh-namáz). They will give you a sign to perform your duty as Muezzin, which you must do accordingly. You must begin to cry out with a loud voice ‘Allah Ekber’ (God is great!) and then repeat the verses of the Throne (Súrah II. 259). Belál will repeat the ‘Subhánullah’ (Glory to God!), and you must answer ‘Elhamdu-li-llah’ (God be praised!) Belál will answer, ‘Allah ekber,’ and you must say ‘Amín’ (Amen), while we all join in the tevhíd (i.e. declaration of the divine unity). You shall then, after saying ‘Blessed be all the prophets, and praise to God the Lord of both worlds,’ get up, and kiss the hand of the prophet, saying ‘Yá resúlu-llah’ (O Apostle of God!).”

When Sa’d Vakkás had given me these instructions, I saw flashes of lightning burst from the door of the mosque, and the whole building was filled with a refulgent crowd of saints and martyrs all standing up at once. It was the prophet overshadowed by his green banner, covered with his green veil, carrying his staff in his right hand, having his sword girt on his thigh, with the Imám Hasan on his right hand, and the Imám Hoseïn on his left. As he placed his right foot on the threshold, he cried out “Bismillah,” and throwing off his veil, said, “Es-selám aleik yá ommetí” (health unto thee, O my people). The whole assembly answered: “Unto thee be health, O prophet of God, lord of the nations!” The prophet advanced towards the mihráb and offered up a morning prayer of two inflexions (rik’ah). I trembled in every limb; but observed, however, the whole of his sacred figure, and found it exactly agreeing with the description given in the Hallyehi khákání. The veil on his face was a white shawl, and his turban was formed of a white sash with twelve folds; his mantle was of camel’s hair, in colour inclining to yellow; on his neck he wore a yellow woollen shawl. His boots were yellow, and in his turban was stuck a toothpick. After giving the salutation he looked upon me, and having struck his knees with his right hand, commanded me to stand up and take the lead in the prayer. I began immediately, according to the instruction of Belál, by saying: “The blessing of God be upon our lord Mohammed and his family, and may He grant them peace!” afterwards adding, “Allah ekber.” The prophet followed by saying the fátihah (the 1st chap. of the Korán), and some other verses. I then recited that of the throne. Belál pronounced the Subhánu’llah, I the El-hamdulillah, and Belál the Allah ekber. The whole service was closed by a general cry of “Allah,” which very nearly awoke me from my sleep. After the prophet had repeated some verses, from the Suráh yás, and other chapters of the Korán, Sa’d Vakkás took me by the hand and carried me before him, saying: “Thy loving and faithful servant Evliyà entreats thy intercession.” I kissed his hand, pouring forth tears, and instead of crying “shifá’at (intercession),” I said, from my confusion, “siyáhat (travelling) O apostle of God!” The prophet smiled, and said, “Shifá’at and siyáhat (i.e. intercession and travelling) be granted to thee, with health and peace!” He then again repeated the fátihah, in which he was followed by the whole assembly, and I afterwards went round, kissed the hands, and received the blessings of each. Their hands were perfumed with musk, ambergris, spikenard, sweet-basil, violets, and carnations; but that of the prophet himself smelt of nothing but saffron and roses, felt when touched as if it had no bones, and was as soft as cotton. The hands of the other prophets had the odour of quinces; that of Abú-bekr had the fragrance of melons, ’Omar’s smelt like ambergris, ’Osmán’s like violets, Alí’s like jessamine, Hasán’s like carnations, and Hoseïn’s like white roses. When I had kissed the hands of each, the prophet had again recited the fátihah, all his chosen companions had repeated aloud the seven verses of that exordium to the Korán (saba’u-l mesání); and the prophet himself had pronounced the parting salutation (es-selám aleïkom eyyá ikhwánún) from the mihráb; he advanced towards the door, and the whole illustrious assembly giving me various greetings and blessings, went out of the mosque. Sa’d Vakkás at the same time, taking his quiver from his own belt and putting it into mine, said: “Go, be victorious with thy bow and arrow; be in God’s keeping, and receive from me the good tidings that thou shalt visit the tombs of all the prophets and holy men whose hands thou hast now kissed. Thou shalt travel through the whole world, and be a marvel among men. Of the countries through which thou shalt pass, of their castles, strong-holds, wonderful antiquities, products, eatables and drinkables, arts and manufacturers, the extent of their provinces, and the length of the days there, draw up a description, which shall be a monument worthy of thee. Use my arms, and never depart, my son, from the ways of God. Be free from fraud and malice, thankful for bread and salt (hospitality), a faithful friend to the good, but no friend to the bad.” Having finished his sermon, he kissed my hand, and went out of the mosque. When I awoke, I was in great doubt whether what I had seen were a dream or a reality; and I enjoyed for some time the beatific contemplations which filled my soul. Having afterwards performed my ablutions, and offered up the morning prayer (saláti fejrí), I crossed over from Constantinople to the suburb of Kásim-páshá, and consulted the interpreter of dreams, Ibráhím Efendí, about my vision. From him I received the comfortable news that I should become a great traveller, and after making my way through the world, by the intercession of the prophet, should close my career by being admitted into Paradise. I next went to Abdu-llah Dedeh, Sheïkh of the convent of Mevleví Dervíshes in the same suburb (Kásim-páshá), and having kissed his hand, related my vision to him. He interpreted it in the same satisfactory manner, and presenting to me seven historical works, and recommending me to follow Sa’d Vakkás’s counsels, dismissed me with prayers for my success. I then retired to my humble abode, applied myself to the study of history, and began a description of my birth-place, Islámbúl, that envy of kings, the celestial haven, and strong-hold of Mákedún (Macedonia, i.e. Constantinople).