He was the true successor of Hají Begtásh. Having appeared to Sultán Bayazíd, he ordered him to build a cupola on his tomb, a mosque, a convent, a meeting-place for the Dervishes, (Meidán), a caravanseraï with kitchen and cellar. All these establishments are covered with lead, which with the golden crescents on them dazzle the eyes of beholders even at a distance. The Imaret (kitchen for the poor) is smoking day and night. As soon as I, poor Evliyá, arrived here, I went to visit this place of pilgrimage; I kissed the threshold, saying, “Es-selám aleik,” and entered the tomb, where I read the Korán, thanking God for the grace he had granted me to visit it. The cupola is perfumed with musk and amber, which is very agreeable to the senses of visitors, on whom the keepers of the mausoleum also sprinkle rose-water. The preacher and the other Dervishes Begtáshí who watch and pray at the tomb, said prayers on the head of me, poor Evliyá, wishing me a happy journey, with good sight, and perfect health and happiness in both worlds. The Dervishes all uttered the Mohammedan shout (Allah!) and read a Fátihah. When the Sheikh covered my head with his cap, I felt a wind blowing on both my ears, and my eyes were lighted up like Arab torches. Since the shipwreck which I had suffered in the Black Sea, swimming naked for three days and nights, my sight had suffered cruelly, and was only restored by this head-dress (the Crown of felicity) being put on my head. I then conversed with all the poor of the convent, and dined with them, and I have ever since kept the symbols of Dervishship, which I received at the Convent, viz. the habit (Khirka); the carpet (Sejáde;) the standard (A’alem); the drum (Tabl Kúdúmí); the halter (Pálehenk); the stick (Assa); and the head-dress or crown, (Táj).
Inside of the cupola are different inscriptions by the visitors, to which I added one of my own composition which suddenly occurred to me. The name of Koyún Baba was given to this Saint, because when he came from Khorassán in Hají Begtásh’s company, he bleated like a sheep once in twenty-four hours, which was the signal for prayer. The Dervishes of the order of Begtásh are generally in bad repute, but those of this convent are indeed meek like sheep, devout, pious, praying people, and in all my travels in Rúm, Arabia, and Persia, I met nowhere a more worthy convent.
Pilgrimage to the Tomb of Burhándedeh.
A great Saint renowned for many miracles. The bridge, a work of Bayazíd II. is a marvellous pile of building of nineteen arches, each arch gives an idea of the rainbow, of the galaxy, of the girdle of Divine Power, or of the Ták Kosra. Its length, from one end to the other, is four hundred and fifty paces; and although the river was so rapid, the architect built it straight as the bridge of Sirát (over which souls are to pass on the day of the last Judgment). We halted here for a day, then again crossing the bridge, and marching towards the west, amidst frightful mountains, we arrived at the small pass of Direglibíl; which, if one man only ascends to the top of the rock, and rolls stones down, he may defend against a thousand men. It is known in all Asia, and called Diregli-bíl (the pass with trees), because the mountain being excavated in many places, and threatening to fall down, the rocks are supported by trees, which were placed there by well-meaning people. Here our gracious lord the Páshá descended from his horse, and taking some of the stones out of the road, which encumbered it, himself threw them down the precipice; this example was instantly followed by the whole suite, four hundred men, who dismounting, cleared the road of the stones, shouting Allah, with the clarions sounding. After nine hours march from Osmánjik, we came to the village Hájíkoï, the frontier of the sanjak of Amasia, a ruined village, with a khán in ruins, though it is very well situated for cultivation. Six hours further on we reached the field of Márziván, and the village of Kerkiráz, belonging to Amasia, with sixty villages, a mosque, and khán, also falling into ruins. At the end of eight hours we came to the mountain town of Amasia, which is said to have been built by the Amalekites, and, according to others, by Ferhád, the mountain cutter. In the year 476 (1083) it was conquered by Sultán Melek Ghází, of the Dánishmend family. The princes of Azerbeiján laid siege to it more than once, without being able to take it. From the hands of the Dánishmend family it passed into those of the Seljúk. It was then conquered by Sultan Ilderím, who thus prevented its falling into the hands of Timúr. He then made his son Issa Chelebi governor, and coins were struck, which bear the inscription of Amasia, of the purest silver, which is found in three mines here. At the division of the empire by Sultan Mohammed II, Amasia is described as the seat of a Beg. It has sometimes been given as Arpalik to Vezírs of three tails. According to the Kanún, its khass amounts to two hundred thousand aspers, nineteen ziámets, and forty-two timárs; it has an Alaï Beg and Cheri-bashí. The Zaims and Timáriots, with the Jebellí, amount to three thousand men; the judge has three hundred aspers a day. The districts (Náhie) are those of Aine-bazár, Kildighán, Aktágh, and Kafála; the jurisdictions those of Koprí, Samara, Zeitún, Gumish, Búlák, Merzifún, Kerkerár, Ládik, Veraï, and Zenún-abád. The annual revenue of the judge is valued at seven thousand piastres, and those of the Páshá at seventy thousand piastres. Five Súbashis are attached to the khass of the Pásha, viz., Shehrbáh-bazár, Weraï, Aine-bazárí, Aktágh, and Súliova. Its magistrates are, the Sheikh-ul-Islám, the Nakíb-ul-ishráf, the Serdár of the Janissaries, and the Kiayayerí of the Sipahis. There are many learned divines and rich merchants.
Form and size of Amasia.
Its towers, crowning the height of the mountains are always veiled with clouds, and it is only at noon that the spires of the mosques, and the roofs of the houses are visible. Its circumference is nine thousand and sixty paces. In form it is a pentagon, extremely strong, worthy of being a work of Ferhád, with forty-one towers, and eight hundred battlements altogether. The number of the houses is not known to me. There are magazines, cisterns, and a road cut in the rock, leading down to the water, called Chapán Yolí, of three thousand and seven steps. It has no market-place (Charshú), or market (Bazár). There are four iron gates looking to the east. In the castle is a mosque built by Sultán Ilderím, and a marvelously deep dungeon, resembling the pit of hell; and seventy cannons, but of no great calibre, as it is not a frontier fortress. This castle has six wonderful caverns, where the rich inhabitants hid their valuable effects in the time of the Anatolian rebellions of Kara Yazijí, and Kara Sáid.
Timúr besieged this fortress with an innumerable army for the space of seven months, and was obliged to retire in confusion. Though it is situated in the midst of the province, yet a commander (Dizdár) and a garrison is appointed, lest rebels should gain possession of it. The lower castle is built on the banks of the river Túzánlí, a small castle, whose circumference is not known to me. It has three gates, the first opens towards the Kiblah, Karánlik Kapú; the second Ma’adenos Kapú, looks in the same direction; and the third, Meidán Kapú, to the west; from whence a great bridge leads to Gok-medresse, on the opposite side of the town. The gate Serkíz leads over a wooden bridge to the mosque of Gháríblar. The number of mosques, palaces, and houses are six hundred. The river Túzánlí, which passes through the town, issues from the mountains of the same name above Tokát, passes by Eskí, Aine-bazár, Kargol, the castle of Túrhál, Chengellí-bíl, Sárikúsún, the bridge of Davíkaví, Chapán, through the pass of Ferhád to Amasia, where it joins the river Chekerek, opposite the great stone bridge. This river springs from the lake of Ladek, comes from Súliova, and joins the Tuzánlí near Amasia as aforesaid. It is vulgarly called Yava; the proverb, “Tokát defiles it, Amasia drinks it,” is applied to it because it flows from Tokát to Amasia. After it has passed Amasia it is called Chehár Shenbesú (Wednesday’s water), and after irrigating many fields, it disembogues in the Black Sea, on the western side of Samsún. Below the village Chehár Shenbeh it is joined by several springs, and below Nígissár, in the province of Sivás, it receives the river Kerkúk; thus it reaches Samsún, after having increased its stream by those of seven other rivers. The town of Amasia is built on both sides of this river, and on the hills and mountains bordering on it. A bridge worth seeing, the work of Sultán Bayazíd, crosses it. This river comes to Amasia from the south, running northward, and turning many mills and water-wheels; which at Amasia are not less to be praised than those of Hama and Adana. Amasia is divided into forty-eight quarters of Moslíms, and five of Christians; there are altogether five thousand houses, besides palaces.
The Seraï of the Sultán is situated on the banks of the river, surrounded by delightful gardens, curious trees, and many seats; it is cultivated by a master gardener (Usta), and fifty gardeners, who wear yellow caps. The Seraï of Mahommed Páshá is close to the mosque; within the castle is the Seraï of Sultán Bayazíd, and many others, faced with brick; there are altogether two hundred and forty mosques. Among them is the mosque of Bayazíd II. In his youth Bayazíd was first made governor of Trebisonde, and then of Amasia; his father, Mahommed II, having died at Máldepeh, he went to Constantinople to ascend the throne, but gratefully remembering that he was made Emperor at Amasia, he freed the inhabitants from all contributions, and built this mosque, one hundred feet square: the mihráb, minber, and mahfil of the Muëzzins are of elegant workmanship. The cupola is not very large, but adorned, like those of other imperial mosques, with circles for suspending lamps and other ornaments. The chronograph on the gate opposite the Kiblah gives the date of its building, 892 (1486), it has two minarehs, and in the middle of the court-yard a water-basin for ablutions. The mosque of Kúchúk Aghá, opposite the river Chekerek; the mosque of Bayazíd Páshá, covered with lead, and paved with marble; the mosque of Mohammed Páshá, covered with lead, and one minareh; the mosque of Khizr Elias, a large building, covered with lead; the mosque of Mekkeme, built of wood, as also is the minareh; the mosque Fethie, formerly a Christian church and convent; the mosque of Yogúrch Páshá, who was Vezír to Mohammed I.; the mosque of Gokmedresse, covered with lead, but without a minareh; besides a great number of Mesjids. There are ten colleges, the most elegant of which is that of Sultán Bayazíd; nineteen houses for reading the Korán; at that of Sultán Bayazíd there are more than three hundred Háfizes (who know the Korán by heart); ten houses of tradition; and two hundred schools for boys, some of which are covered with lead. There are forty convents for Dervishes, the best of which is that of Jelál-ud-dín Rúmí, and ten dining establishments; at that of Sultán Bayazíd all the poor dine twice a day. Of the Caravánseraïs, that of Sultán Bayazíd is covered with lead, as is also that of Bairám Páshá, the Vezír of Murad IV. The Kháns are lead-covered, with iron gates, besides those for merchants (Khoja), there are those for single men (Mújerred); these last have their own gatekeepers, and are shut up every night, so that those who do not come home before the hour for closing are not let in, and those who are within cannot go out till the gates are thrown open in the morning, when every person goes to his work.
In the market-place (Charshú) there are altogether one thousand and sixty shops, and one hundred and sixty different workmen, with vaults of stone like the market place of Brússa. A Bezestán with four iron gates. The market place is paved with large slabs. There are many distinguished inhabitants.