[130] Shehabeddin, Paris MS., fonds arabe 2325, fol. 139 vº-140 rº.
[131] Ibid., fol. 125 vº.
[132] Hammer, i. 110-11, says that Alaeddin, ‘stranger to the profession of arms, occupied himself solely with the cares of state’, but on p. 133 he has Alaeddin commanding the troops in battle while Orkhan watches from the top of a hill!
[133] For the derivation of vizier, with the double meaning of burden-bearer and the one who aids, see Ibn Khaldun, Prolegomena, in Notices et Extraits, xx. 4.
[134] Gen. xxviii. 11-18.
[135] Sale’s translation, c. 20, verse 30, p. 234.
[136] Col. Djevad bey, p. 20, n. 2. Col. Djevad claims that von Hammer’s derivation of the word ‘pasha’ from the Persian is wrong. But he gives no reason which would satisfy the philologist when he asserts that this word is essentially Turkish. Nor does he attempt to explain its original meaning. ‘Pasha’ is probably a shortened form of ‘padishah’. See Century Dictionary, v. 4228.
[137] According to the biographer of Brusa, cited by Hammer, i. 146, n. 4.
[138] I do not understand what Hammer means when he says, i. 116, that the Kanunnamé must be taken in the sense of political rather than ecclesiastical law. The two cannot be separated in Islam. Or, perhaps, it is better to say that there is no political law. The very word Kanun was taken from the Greeks, was used by them for ecclesiastical law, and its adoption by the Osmanlis (at a much later period than Orkhan) serves to emphasize the fact that there was no other land of law conceivable than the law of the Church. The word Kanun had of course other meanings, but in its collective legal sense it seems to have stood only for rules or laws that had to do with things ecclesiastical or religious. See the various meanings of this word in A. Souter’s Text and Canon of the New Testament (London, 1913), pp. 154-5.
[139] This petition is in the Litany of the Prayer Book of Edward VI. Cf. Schaff, Church History, iv. 151.