The colleges are, that of Murad II., where lectures are held also on tradition, seventy schools for boys, and two dining rooms, one of which is at the convent of Pírdedeh. At an hour’s distance from the town is the Convent of Akásha, and in the towns are those of Abdul Kádir Jílání, and one of Khalvetís; the Kháns are in the market. On the left corner of the gate of the old khán is suspended the mace of a Pehliván.
Description of the Baths.
The old bath, divided for men and women, was built by Mohammed I., and has more than seventy troughs or basins. Round it dwell the felt and safian makers, who tan blue, yellow and red safian. The walls of the bath are all lined with chalk mixed with musk and amber, the odour of which pervades the whole building and renders it so dry that neither on the walls nor on the windows does a drop of moisture collect. Being an old building, however, it is not light, but rather dark. The water is very warm and limpid.
Praise of Pírdedeh.
When Murad II., the father of Mohammed II., was building a mosque and college here, the enemies of Pírdedeh calumniated him by saying, that he accompanied the women into the bath and foretold to them hidden things, which are forbidden in the Korán, such as whether they would lie in with a boy or girl. Murad II., angry at such scandalous behaviour, took his sword with the intention of performing a meritorious action by killing the accused. When he came to the bath and saw Pírdedeh walking about with an apron round his loins, he upbraided him for mingling with the women in the bath and rubbing them instead of letting it be done by the waiting women. Pírdedeh said, “My Prince, I do such service only to women who are pregnant with great Doctors and learned men, and therefore enter not the bath in the common way.” Thus saying, he entered through the stone wall which opened for him, and the place is yet shown where he passed through before the eyes of the Sultán. The Sultán then said, “I came hither Dedeh to kill you with this sword in a legal way.” “Such is not the act intended for you sword,” replied the Saint; “your sword is destined to conquer Smyrna, which Timúr was unable to subdue; but which has fallen into the hands of the Greeks. Go, therefore, and conquer Smyrna and eat this bread.” On saying this, he took up two pieces of marble lying before the bath, kneaded them like dough and presented them bread, one to Murad II., and the other to his son Mohammed II., foretelling the conquest of Smyrna to the first and that of Constantinople to the second. This prediction being fulfilled, twenty-six years afterwards Mohammed gave to his convent an endowment of three hundred and sixty-six villages, so that the whole town of Merzifún belongs to this foundation. Every year a Mutevellí (administrator) from the Kizlar Aghá, who is the Názir (inspector) accompanied by three hundred horsemen, comes to take possession of the village and distribute its revenues among the dervishes and other poor men. The two pieces of white marble bread are actually shown fixed into the wall, where the Saint passed through it. This bath is a place for miraculous cures, and is the counterpart of the bath built by Avicenna.
The houses of the town, adorned with Sháhneshíns (projecting windows) all look towards the kiblah. Its inhabitants are sound and healthy on account of the prevalence of easterly winds. In the summer the inhabitants repair to Mount Deshán for summer lodgings (Yaila). These alps were given of old, when the Dánishmend family came from Mohán in Khorassán, to the sons of Deshán and are now in possession of one of their descendants, who receives a duty for the pasture of many hundred thousand head of cattle. Some hundred rills and rivulets, flowing down from these heights, water all the fields and gardens of the town. The nature of the soil is such, that however copiously it may rain, the fields are not productive unless watered by the rills of Deshán; but then they become so fertile that the corn returns an hundred fold; for one kíle at least eighty. These rills are under the inspection of a particular Aghá, who regulates the distribution of them, for if such a magistrate were not appointed, the inhabitants of Merzifún would kill each other for the sake of the water. A part of the rills and sources of Mount Deshán flow in the direction of Koprí and water its fields and gardens; another into the district of Kaúza in the valley of Ládík; and another still to the northward to the valley of Osmánjik. The town of Merzifún stands on a hilly site backed by Mount Deshán. Amasia is fifteen hours on the kiblah-side of this town, Ládík twelve, Osmánjik sixteen, Gumish ten, and Kerkerán eight. On the northern border of Mount Deshán stands the castle of Koja Kala’assí, looking upon the town of Koprí. If you march from Merzifún along Mount Deshán for five hours to the northward you arrive at Koprí, and in three journeys further at Samssún, which is the harbour of Merzifún, it being nearer to it than Sinope.
Products.
Must, pure as that of Aintáb, sweet raisins, and the white bread of Pírdedeh; six hundred shops almost all occupied by dyers, who dye a peculiar blue even finer than the Persians. Its cotton stuffs are exported in great quantities to Crimea and exchanged for prisoners; the ferrájes and dresses of the inhabitants of Crimea are made of the stuffs of Merzifún. Its spun cotton, shirts, blankets, cushions and other printed articles are also in good estimation.
Pilgrimage to the Saints of Merzifún.
The first of all the Saints of this place is Sheikh Pírdedeh, who came with Hají Begtásh from Khorassán by permission of Koja Yessúí. He dwelled outside of Merzifún to the north on a hill, and spent his days in the baths as a Santon from the time of Orkhán to that of Mohammed II. His convent which is a larger building than even that of Koyún-bábá at Osmánjik, is provided with a kitchen and cellar (Kílár) and affords every night lodgings and food to two or three hundred travellers; two hundred dervishes of the order Begtáshí, barefoot and bareheaded, serve their guests who visit the tomb of the Saint, say a Yass in honor of the deceased and perfume their brains with the sweet odour of musk, which exhales from his tomb. So great a number of candlesticks, lamps, candelabra, vases for rose water and censers are not even to be seen at Imán Riza. His habit, carpet, banner, drum, crown, mace, sling and strap, the treasure of these dervishes, are preserved in boxes, and many thousand travellers both on land and sea have here suspended their slings and maces in eternal remembrance. I, poor Evliya, being a great friend of Dervishes, according to the Prophet’s tradition: “Poverty is my glory!” put with their permission the crown of Pírdedeh, which is a Turkish cap of felt, on my head; the whole convent meanwhile resounding with the cries of Allah and pious prayers. The building is entirely covered with lead. The second pilgrimage is that of Sheikh Abd-ur-rahím Ben Emír Merzifúní, who was the disciple of Zein-ud-dín Háfí at Brússa and composed the work, Wassayaí Kudsie (Mystic Admonitions). He accepted a living of eight aspers a day at the mosque of Sultán Mohammed I., at Merzifún, where he lived and died; his tomb is now a place generally visited. In his mystic poems he has taken the name of Rúmí, they are all in the style and cant of the Sofís. We remained ten days in this town to look at its curiosities. On the tenth day arrived Murád the Khassekí and Haúrúzjí the Chaúsh, who had been put into prison for four days by our gracious Lord, the Páshá, that his messenger, Sáleh, despatched before them to Murteza Páshá, might arrive first; but “Man proposes and God disposes;” Sáleh was struck by apoplexy at Nissibín and remained there, while the two messengers of the Porte, who started four days after him, arrived at Murteza Páshá’s lodging at Diarbekr, presented him first with the diploma of Captain Páshá, for which good news they received a sable pelisse and a purse of money each, and then attacked him suddenly and severed his head from his body. They now arrived at the Mehkemeh (Court of Justice) of Merzifún with the head in a box, which they there deposited, and then came into the presence of the Páshá, who was surrounded by all his men, their hands grasping the daggers in their belts. The Khassekí and Chaúsh trembled like leaves, kissed the threshold of the gate and after having sat down on their heels, the Páshá upbraided them saying, “Infidels, why have you killed this unfortunate Murteza Páshá? All your things and saddlecloths had been searched, and nothing was found but the diploma appointing Murteza, Kapúdán Páshá; where did you hide the order for his death? Pray, speak the truth.” They said, “Most fortunate Vezír we are servants who but do what we are ordered. The proverb says, ‘If there were not the Sultán’s words the executioner would not commit the deed.’ We hid the order for death in a leaden box, in the water-bottle, where it escaped the search. We reached Murteza Páshá before your messenger, who was struck by apoplexy, and after having prevailed on him to return from Baghdád to Diarbekr, we there opened the bottle, took out the firmán and executed it. The head is now at the Mehkemeh, and the command is yours; who should beware of your own head. Health to you!” The Páshá satisfied with the Khassekí’s answer gave him a purse of money, saying, “Now get you gone, or God may send you misfortune!” The Páshá was now troubled about his own fate, and began to collect Sárija and Segbán (irregular levies), wrote letters to Várvár Páshá and sent me to Koprilí Mohammed Páshá, who was then in the town of his birth (Koprí) and to Hassan Aghá who was at Kilis.