1^1 
 
 
 
 
 ^OffAlIFOttj^ 
 
 
 X;OfCAllfO% 
 
 ^öAavaaıiî^ 
 
 
 ''Vli.ii- 
 
 ''VAyvyyıı 
 
 g = 1 1 ırr I 
 
 <^ 
 
 
 
 
 />. 
 
 orCAlIFOPf, .OFCAMFOI?*'. 
 
 ^ o 
 
 ^ 
 
 rl> OC 
 
 PO — 
 
 ^., 
 
 _ i 
 
 il 
 
 c? ■% 
 
 
 <^\\1EUNIVEB% .vVlOSANCflfj-^ 
 
 
 %ÛJIW3-I0"^ 
 
 ;.QF- 
 
 I 1 C;. 
 
 ^oAavaaiii^"^ ^öAavaaıı# <rii3DNYS0i^^ "VAaiAiNn-iwv ^OAavaoın^^ 
 
 Of-CA!IFO/?,fc 
 
 .^WEUNIVEBS/A 
 
 4^ -J! 
 
 A\«UK'IVER% 
 
 5^ Y .P"» ^ 
 
 
 O t*i 
 
 <f:;i]'jı.viüi'^ 
 
 v/sajAiNniwv 
 
 ^^^l•LIBRA()Y(> 
 
 •"i:iujiıvj-;iu' 
 
 ■''İ"Jİ11VJ-JU'- 
 
 '■İİİİJNYİUI-^' 
 
 '^ 
 
 ■■'OaiM.Ml İV>^ 
 
 
 "JUJUVJ'İU' 
 
 \WE!JUtVER% 
 
 ^>:lOSAJJCEtfj> 
 
 r 
 
 
 33 C! ^ 
 
 ''^/sa^Ai,-^,! ]iv^ ' 
 
 ^•OfCAllfOft)^ ^OfCAlIfOfti^ 
 
 •^(^Ayvaaıiiv-* 
 
 <§r- 
 
 M 
 
 5i 
 
 
 ■''/iajAlMlJft' 
 
 \ â 
 
 "^öAaviianî^ 
 
 x^TlIKRARY.O^^ ->vAUIBRARYO/c^ 
 
 ,\\\F'l'N'IVfR5"//, 
 
 .\lOSA,S'CFlfj> 
 
 .aT!IRIîARY(7/C ^vvMIPÎÎARY-, \MF IIS'IVFR'„._ 
 
 O: 
 
 ^^ 
 
 ^^ 
 
 ^>, 
 
 to 
 
 '^ 
 
 ^^ ^aOJITVDJO'^ 
 
 .oFrAiımp.^/. 
 
 'i? 
 
 
 ,\y[i'N'ivERr/A 
 
 jAiNn-3Wv 
 
 .vlQ';AN'Cflfr.> 
 
 ^OJUVD-JO"^ 
 
 j.CNF-rAIlFDPj.. ^.OFTAlIFn.^- 
 
 ^riiHNVsoı^ 
 
 ^ % 
 
 \:'\\mih 
 
 
 v^ 
 
 
 ^Xi; 
 
 :\INn-3WV 
 
 
 ^; 
 
 ^ 
 
 't V 
 
 '^omtm^ 
 
 
 1^ Ğ 
 
 o ti. 
 
 ^WEUNIV[Rî//, .vlOS«ElfJ> ^AllIBBARYör, vAUIBRARYö/:, 
 
 
 . JÜ- 
 
 ''WJllVJ-JU' 
 
 ,\WEUNIVERy/A ^lOSANCElfj-;* 
 
 "^ -T, C 
 
 ■Ç5 
 
 % û 
 
 ^WE UNIVERÎ/A .vWSANCEl5j> 
 
 i' s %Ç ^ 
 
 .-ı.Of-CAlIfOfttj, A-OfCAElFOftfc, 
 
 
 AWEUNIVERî/a vj;lOSANCElfj> 
 
 ^ r-j 1-^ 
 
 ^smM' 
 
 '^ 
 
 ^.\)fCALIfOft^^ 
 
 ^^ 
 
 .v\V!lRf;,\r;Yrtr .-.xT tlBFlAliYö/- 
 
 J3 ^ 
 
 ^ojııvDjo'î- -^<!/odnv>jo>' 
 
 , ^MFi'MVFRÎ//, .vlOS'AVCflfj> 
 
 
 .vVHIBRARYOx^ <s\illBRARYO/r ,^\^FUNIVERî/^ 
 
 ^ ■'- 
 
 ^ 
 
 ^< 
 
 %jnY: 
 
 ■>^ 
 
 ■^rjırjNvsüi^"^ 
 
 C 
 -n <- 
 
 
 
 j.OF CAİ t FnP.^A ^j.OF TAri Fnffv. 
 
 's eti 
 
 
 ■,5MEl'>:tVfR,V/A .vlOSAN'Cflfr^ 
 
 ^„ 
 
 »</„ .^■v?' 
 
 ^^yE•UNIVERî/A 
 
 -3» CJ C 
 
 T" C 
 
 .■A-^ 
 
 i' c
 
 
 /irj.WS,Ul^' '^/iilJAINil i'i\v W} 
 
 .^jOfCAllFOftk, 
 
 
 
 4C> 
 
 OfCALIFO% ^OfCAllFOA', 
 
 7: .W ^ 
 
 <^^ltIBRARYft- vWMIBRARYQ^ ,\Mf UfJIVFPy//,. 
 
 ^sVlOSA€Flfj> 
 
 A\^t(BRARYQ^ ^\NÎ IIBRARYO/: 
 
 ^ i-J 
 
 >* 
 
 ^AMf'.'N'IVFRjy/i 
 
 * 
 
 o 
 
 ^sj^lOSAffilf. 
 
 OS 
 
 \IN(1]\\V 
 
 İ5^. 
 
 nxojo'^ '^^0JiTV}jo-'^ 
 
 
 
 
 .4.r: 
 
 ,AMF-l'N'IVERr//,_ 
 
 vVlOSvWCflfj^. 
 
 ,4 OF ■ 
 
 iOFf- 
 
 ,^\^.fl"J|VFRS'//. 
 
 .VIC'S AJJf.flf 
 
 Or 
 
 C 
 
 ^0 yok 
 
 vo 
 
 ^t- " *^ I i c^ 
 
 mw" ^öAyvaan-î'^ 
 
 .^r 
 
 ' o 
 
 ^n\miys&- 
 
 
 
 s Ş 
 
 % 
 
 ^ia j\w ■ 
 
 9a, ^,^HIBRARY<: 
 
 â 5 1 «.-' 
 
 i K3 C 
 
 i^J» 5 
 
 .5>\\EUNIVERiV/i. 
 
 ■< ^- 
 CO 
 
 ^, 
 
 ^4r 
 
 .»^(UUNlVl: 
 
 
 .'JCElfJV 
 
 :o;>v m^'^ 
 
 VAiJJAlN.lWV 
 
 ^0FCAIIF0% ^.OFCAllFOft 
 
 > ? 
 
 ^ ^ 
 
 >^ ''oAavijsiii' 
 
 _^-IIRn^RV^, 
 
 'Ü 
 
 .v.mUNT.riFr., vvTi: 
 
 "V ^ 
 ^ i^- 
 
 
 /<\\\ l"r-'!VFRr//^ 
 
 O 
 
 ın';■i^'^^^ 
 
 ,>;^ 
 
 ^S? 
 
 ' O 
 
 J' 
 
 ■^Aa3AiNn]\^ 
 
 WAFUK'IVFP.O/, .K-\n'\-A\'rFirr 
 
 , l\f 
 
 •<Mr IK'IVTPV/A 
 
 ■ ö 
 
 o 
 
 v!ri';ii,T.rir 
 
 % 
 
 ..i\^ ^Aü 
 
 r>i i^i 
 
 9 '-^1 
 
 ■SI «3 
 
 \WEUMVEKV/i 
 
 '/- 
 
 >2< 
 
 A^EDNIVERÎ/A 
 
 , .V... — ■..— /^ A5 
 
 vlOSAfCElfx, 
 
 ^HIBRARYQr ^v^tllBi; 
 
 
 ^^\^E•UNIVERS/^■ .vl" 
 
 \ s = 
 
 ■5- 
 
 -i^l'llBRARYO/: 
 
 ^1 \ci 
 
 ^4 
 
 ■^t 
 
 r\P rAfiPri/^ 
 
 <>v' 
 
 'v&i 
 
 •^'!VFP^/^ 
 
 ^ . 'i t CT' 5; ^ Hi 
 
 
 .JNV-i^ül^" 
 
 '■^i'i'dJAINilJHV" 
 
 '■'üijjiıvj-ja'^' 
 
 ''''düiiivj-j^: 
 
 ■\ 
 
 -% 
 
 .vlOVANCElfj^ 
 55 
 
 ^^.OFCALIF0%, 
 
 ^OfCA; 
 
 c^ 
 
 =£ 
 
 
 r^ 
 
 £2- 
 
 f^ 
 
 
 'i^SdJAINIll^V"' 
 
 
 "^^öAavaaıvî 
 
 irivAk'rnrr , 
 
 .\f.i:t,'r).\r'\vi. 
 
 % 
 
 ,\WEUNIVER5-/A 
 
 
 
 
 m 
 
 ^ ^ ^<I "^ 
 
 £ 
 
 
 
 i-Z: 
 
 == 1 ^^H^ r-i 
 
 
 *j^' 
 
 
 ■z: 
 
 
 " 
 
 "t 5 
 
 
 J i 
 
 5 '^1 
 
 5 
 
 ^v,^ 
 
 
 .._ ...^ 
 
 <^ 
 
 "^/«aiMNd 3\ 
 
 ■ lAiC.Akrnrr. 
 
 
 .nFrillFilP,, 
 
 s\^F TN'IVFR.V/^ 
 
 -TV 
 
 -. > 
 
 u- 
 < 
 
 
 
 
 I— 
 
 
 ^ - 
 
 .0 
 
 %!^ '
 
 NARRATIVE OF TRAVELS 
 
 EUROPE, ASIA, AND AFRICA, 
 
 THE SEVENTEENTH C E N T U R Y, 
 
 ISY 
 
 evliya efendi. 
 
 TRANSLATED FROM THE TURKISH 
 
 THE RITTER JOSEPH VON HAMMER, 
 
 F.M R.A.S, &c. S;o. &p. 
 
 LONDON: 
 
 PRINTED EOR THE ORIENTAL TRANSLATION FUND 
 OF GREAT BRITAIN AND IRELAND ; 
 
 SOLI) BV 
 
 PARBURY, ALLEN, & Co., LEADENHALL STREET. 
 
 JI.DCCC.XXXIV. 
 
 EX BIBLIOTHECA 
 FRANC. BABINGER
 
 LONDON : 
 
 Priuted by J. L. Cox aud Son, 75, Great Queen Street, 
 
 Liucoln't-lnu Fields.
 
 
 ADVERTISEMENT. 
 
 The narrative of an Asiatic traveller, enthusiastically fond of seeing foreign countries, and 
 unwearied in his investigation of their history, condition, and institutions, is in itself so great a 
 singularity, and so deserving of attention, that no apology seems requisite for thus presenting 
 Evliya Efendi in an English dress : and the name of the Ritter von Hammer, by whom this 
 work was abridged and translated, is a sufficient voucher for its intrinsic merit and the accuracy 
 of the version. 
 
 It is requisite to inform the reader, that throughout the work the Asiatic words and proper 
 names are spelt according to the system of orthography adopted by Sir William Jones and 
 Sir Charles Wilkins, which gives to the consonants the sound they have in our own, but to 
 the vowels that which they have in the Italian and German languages ; and by assigning to 
 each Arabic character its appropriate Roman letter, enables the Oriental student to transfer the 
 word at once from one mode of writing to the other. 
 
 London, ^Oth Jan. I83i. 
 
 1S62211
 
 BIOGRAPHICAL SKETCH OF THE AUTHOR. 
 
 Evliya, the son of Dervish Mohammed, chief of the goldsmiths of 
 Constantinople, was born in the reign of Sultan Ahmed I,, on the 
 10th of Moharrem 1020 (A.D. 1611). He records the building of the 
 mosque of Sultan Ahmed, which was begun when he was six years old, 
 and the gate of which was executed under the superintendance of 
 his father, who in his youth had been standard-bearer to Sultan 
 Suleiman. His grandfather was standard-bearer at the conquest of 
 Constantinople, by Sultan Mohammed, on which occasion the house 
 within the Un-kaj)ân (flour-market), on the ground attached to the 
 mosque of Sâghirjîlar, was the portion of spoil allotted to him. On this 
 spot he erected one hundred shops, the revenues of which he devoted 
 to the mosque. The administration of the mosque, therefore, remained 
 in. the hands of the family. He mentions more than once, as one of his 
 ancestors, the great Sheikh Ahmed Yesov, called the Turk of Turks, 
 a resident of Khonisiin, and who sent his disciple, the celebrated 
 Hâjî Bektiish,* to Sultân Orkhiin. Evliya's mother was an Abaza, 
 and when a girl, had been sent along with her brother to Sultan 
 Ahmed, who kept the boy as a page, and presented the girl to 
 Mohammed Dervish, the chief of the goldsmiths. The brother had, 
 or received, the Sultan's name, with the sirname Meîek (angel), and 
 
 * This lîâjî Bektâsh gave the Yeni-chcii (Janissaries) their name.
 
 IV BIOGRAPHICAL SKETCH OF THE AUTHOR. 
 
 is mentioned in history as the Grand Vezir Melek Ahmed Pasha, in 
 whose suite Evliya performed a great part of his travels. 
 
 Evliyu attended the college of Hiimid Efendi, in the quarter of the 
 town called Fil Yıiküshı, where for seven years he heard the lectures 
 of Akhfash Efendi. His tutor in reading the Koran was Evliya 
 Mohammed, a learned man, after whom it appears our traveller was 
 named. Distinguished by his acquirements, his melodious voice, and, 
 as it seems, by a fine person, he perfoi'nied the duty of Moazzin at 
 Aya Söfîya on the Lailat al Kadr of 1045 (1G35), on Avhich occa- 
 sion, as he himself relates, he attracted the particular attention of 
 Sultan Murdd IV. He was then twenty-five years old ; and under 
 the care of his master had made such progress in the art of read- 
 ing the Koran, that he could read the whole in seven hours, and 
 was perfectly versed in the seven modes of reading. His uncle Melek 
 Ahmed was at this time sword-bearer to the Sultan, and it seems 
 that Evliyii was in some degree indebted to his interest for the favour 
 of being immediately admitted as a page of the Ktlâr-oda. The 
 Sultân was not less pleased with his melodious voice and his witty 
 remarks, which evinced much information, than with his handsome 
 person, in consequence of which he was initiated into all the profli- 
 gacies of the royal pages, the relation of whicli, in more than one 
 place, leaves a stain upon his writings. He, however, continued his 
 studies in caligraphy, music, grammar, and the Koran, the latter 
 still under the direction of Evliya Mohammed^ who was then imperial 
 chaplain (KhibiMr I}nâmı').* 
 
 His stay in the imperial palace was, however, very short, as he was 
 removed from it previously to the Persian expedition, undertaken the 
 same year (1045) against Erivan, when he was enrolled among the 
 
 * Evliya Mohammed died the same year.
 
 BIOdKAlMIICAL SKETCH OK THE AUTHOR. V 
 
 Sipahis, with a stipend of forty aspres per dietn. Whatever impor- 
 tance Evhya may have attached to the honour of having been for 
 a short time an inmate of the seraglio, it seems to have produced 
 no change in his hfe, which was that of a traveller all his days. To 
 this vocation, he conceived he had a special call in a dream on the 
 anniversary of his twenty-first birth-day (the 10th of Moharrem). He 
 fancied himself in the mosque of Akhî-Chelebî, where the Prophet 
 appeared to him in full glory, surrounded by all the saints of the Islam. 
 When he wished to pray for the intercession (shifdu't) of the Prophet, 
 by mistake he asked for travelling (siydhaC), which was granted to 
 him, together with permission to kiss the hands of the Prophet, 
 the four Imams, and of the saints. His friends the Sheikhs, from 
 whom he requested the interpretation of this dream, assured him 
 that he should enjoy the favour of monarchs, and the good fortune 
 of visiting in his travels the tombs of all the saints and great men 
 whom he had seen. From this moment he formed the resolution 
 of passing his life in travelling, and visiting the tombs of the saints ; 
 thus his name Evliyd (saints) became significant, as he was all his 
 life JMohibhi Evliyd, that is, the friend of the saints. This circum- 
 stance accounts for the predilection he evinces in visiting the tombs 
 and monuments of the saints, as he often dwells with particular plea- 
 sure on the description of places of pilgrimage. Evliya, (the friend of 
 saints), Hafiz (knowing the Koran by heart), and Siyyah (the travel- 
 ler), are the names by which he styles himself, although he is more 
 commonly known by the name of Evliya Chelebî or Efendi ; and his 
 work is called S'lyydh Ndmeh, or the History of the Traveller. 
 
 Having received his call by a vision of the Prophet, he commenced 
 his travels by excursions through Constantinople and its environs, 
 his topographical descriptions of which, as to the latter, are 
 perhaps the best extant, and occupy the whole of the first volume. 
 
 b'2
 
 VI BIOGRAPHICAL SKET(;H OF THK AUTHOR. 
 
 The most valuable portion of it is that towards the end, in which he 
 gives a detailed account of the various corporations of tradesmen, and 
 the rank they held in the solemn processions. 
 
 He travelled, as he frequently mentions, for forty-one years, so that 
 he must have completed his travels in the year 1081 (A.D. 1070), 
 when he was sixty-one years of age, and he seems to have devoted 
 the rest of his life to repose, and to the writing of his travels, which 
 extended to all parts of the Ottoman empire, in Europe, Asia, and 
 Africa, except Tunis, Algiers, and Tripohs, Avhich he never visited, 
 and which he therefore passes over in his statistical account of the 
 Ottoman empire. Besides travelling in Rumelia, Anatolia, Syria, and 
 Egypt, he accompanied the Turkish Embassy to Vienna in 1G(54, as 
 secretary, whence he proceeded to the Netherlands and Sweden, and 
 returned by the Crimea. Though generally employed in diplomatic 
 and financial missions, he was sometimes engaged in battles, and 
 mentions having been present at twenty-two ; the first of which was 
 the expedition to Erivan, which took place the same year in which 
 he entered and left the Seraglio (1645). His father, who had been 
 standard-bearer at the siege of Siget (1564), and must at this time 
 have been nearly ninety years of age, was ordered, together with some 
 other veterans who had served under Sultdn Suleimân, to accompany 
 the expedition in litters, merely to encourage the Janissaries. This 
 was Evliya's first campaign, but he has left no account of it. 
 
 His second journey was to Brousa, in 1640, with the account of 
 which he commences his .second volume. This journey he undertook, 
 together with some friends, without his father's consent, and having 
 visited all the baths, monuments, mosques, and public walks, he 
 returned to Constantinople, where he was well received by his father. 
 
 In the beginning of Rebi-ul-evvel he set out on his third journey, 
 which was to Nicomedia. On his return he visited the Princes'
 
 BIOGRAPHICAL SKETCH OF THE AUTHOR. VU 
 
 Islands, and arrived at Constantinople a month after he had 
 
 left it. 
 
 Ketanji Omar Pasha having been appointed to the government of 
 Trebisonde, he made his old friend, Evliyii's father, his agent at Con- 
 stantinople, and took Evliyii along with him. They left Constanti- 
 nople in the beginning of Rebi-nl-akhir, and proceeded to Trebisonde, 
 coasting by Kef ken, Heraclea, Amassera, Sinope, Samsun, and Kher- 
 son. From Trebisonde he was ordered to attend the zemhurukchis 
 (camel-artillery) of Gonia to the siege of Azov in 1051. He pro- 
 ceeded along the shores of the Black Sea through the country of 
 the Abiiza, the history and description of which form the most inte- 
 resting part of Evliyii's travels. The fleet destined for Azov reached 
 Anapa shortly after the arrival of Evliya. He immediately waited 
 upon the commander, Dell Hiisain Pasha, who received him into his 
 suite, and placed him on board the galley of his kehiya. They sailed 
 for Azov on the 12th of Sha'ban. Evliya was present at the siege, 
 which being unsuccessful, was raised, and he accompanied the Tatar 
 Khan's army, which returned to the Crimea by land. At Balaklava he 
 embarked for Constantinople, but was wrecked, and escaped with only 
 two slaves out of the many whom he had collected in his travels 
 through Abaza and Mingrelia. He was thrown on the coast of Kilyra, 
 whence he proceeded to Constantinople. 
 
 In 1055 (1645) the fleet was fitted out, as was generally rumoured, 
 for an expedition against Malta, and Evliya embarked on board the 
 ship of the Capndan Pasha, Yiisuf Pasha, in the capacity of Moazzin- 
 Las/n.* The expedition, however, having touched at the Morea, sud- 
 denly turned upon Candia, where Evliya was present at the reduc- 
 tion of the castle of St. Todero, and the siege of Canea ; after 
 
 * Moazzin-bdsM, the chief of tlie proclaimeis of prayers.
 
 VIU BIOGRAPHICAL SKETCH OF THE AUTHOR. 
 
 wliicli he attended several military excursions to Dalniatia and 
 Sebenico. 
 
 On his return to Constantinople he made arrangements for his sixth 
 
 journey, with Defterdar Zâdeh Mohammed Pasha, who was at that 
 
 time appointed governor of Erzerum, and whom Evliya accompanied as 
 
 clerk of the custom-house at Erzerum. Their route lay through Nico- 
 
 media, Sabanja, B61Î, Tusia, Amâsia, Nîgîsâr, and they reached 
 
 Erzerum, having made seventy stages. Shortly afterwards the Piisha 
 
 sent him on a mission to the Khan of Tabriz, with a view to facilitate 
 
 a commercial intercourse. This was Evliya's first journey into Persia. 
 
 On his way he visited Etchmiazin, Nakhchevan, and Merend; and 
 
 returned by Ajan, Erdebîl, Erivan, Baku, Derbend, Kâkht, the plain 
 
 of Chaldirân, and the fortress of Akhiska. Ten days after he was 
 
 again despatched to Erivan, on returning from which he resumed his 
 
 duties at the custom-house. He was, however, scarcely settled, when 
 
 the Pasha sent him on a mission to the governor of the Sanjaks of Janja 
 
 and Tortum, in order to collect the troops which had been ordered by 
 
 a Khait-i-sherif. With this commission he visited the towns of Bai- 
 
 burd, Janja, Isper, Tortum, Akchekala', and Gonia, of which latter 
 
 the Cossacks had at that time taken possession. Evliya witnessed 
 
 its reduction, and was the first to proclaim on its walls the faith of the 
 
 Islam. 
 
 The Mingrelians having revolted on the occasion of one of the Cos- 
 sack inroads, a predatory expedition into Mingrelia was undertaken by 
 Seidi Ahmed Pasha ; and Evliya having over-run the country with his 
 plundering party, returned to Erzerum, whence, on the 18th of Zilka'da, 
 he set out on his return to Constantinople. His Pasha, Defterdar 
 Zadeh Mohammed, having openly rebelled against the Porte, he 
 followed him from Erzerum through Kumakb, Erzenjan, Shinkara- 
 hisar, Ladik, Merzifun, Kopri, Gumish, Jorum, and Tokat. He once
 
 BIOGRAPHICAL SKETCH OF THE AUTHOR. IX 
 
 fell into the hands of robbers, but fortunately effecting his escape, he 
 followed his master to Angora. The inhabitants of this town not 
 permitting the Pasha to shut himself up in the castle, he was again 
 obliged to take the field. His great ally Varvar Pasha, on whose 
 account he had rebelled, though he had beaten and made prisoners 
 several Pashas (amongst whom was Kopreili, afterwards celebrated 
 as the first Grand Vezir of the family), was at last defeated, and killed 
 by Ibshir Pasha. Defterdar Zâdeh Mohammed Pasha, however, 
 managed his affairs so well, that he obtained not only his pardon but 
 a new appointment. Evliya was with him at Begbazar, when he 
 received the intelligence of his father's death, and that all his pro- 
 perty had fallen to his step-mother and his sisters. On hearing this 
 he took leave of Defterdar Zadeh, and proceeded by Turbeli, Taraklı, 
 and Kiva, to Constantinople, where he arrived at the time of the great 
 revolution, by which Sultân Selim was deposed, and Mohammed IV. 
 raised to the throne. Evliya' s account of this revolution, and of the 
 principal actors in it, is so much the more interesting, that the chief 
 favourite of Ibrahim, the famous Jinji Khoajeh, of whose ignorance he 
 makes mention, had been Evhya s school-fellow. Evliyfi, however, 
 had been well treated by him, and received as an old school-fellow, 
 shortly before his own fall, and that of his royal master, Ibrahim, 
 which happened in the year 1058 (1648). 
 
 Evliya next attached himself to Silihdhr Murtezk Pasha, who was 
 appointed Governor of Damascus, as Moazzin-basht (an office which, 
 as before mentioned, he had held under Yûsuf Pâshâ, in the expe- 
 dition against Canea), and as Imam Mahmil, or priest of the caravan 
 of pilgrims to Mecca. He left Constantinople in the beginning of 
 
 Sha'bân 1058 (1648). 
 
 The third volume commences with an account of his seventh great 
 journey, which was to Damascus. He had scarcely arrived at this
 
 X BIOGRAPHICAL SKETCH OF THE AUTHOR. 
 
 place when he was sent by Murteza Pasha on a mission to Constanti- 
 nople. This journey was performed very rapidly, and he gives no 
 particular account of it, only mentioning that he met some of the 
 robbers belonging to the party of Kâtirjî Oghli. 
 
 He returned with the same despatch to Damascus, whence he set 
 out on his pilgrimage to Mecca, through Egypt. Of this pilgrimage 
 no account is given in our manuscript copy, as it seems he died before 
 he had completed the work. There is no question, however, as to the 
 time at which it was undertaken, since in his account of the reign 
 of Sultan Murad IV. he states that he was just in time, after his 
 return from Mecca through Egypt, to share in the glory of the victory 
 gained by Murteza Pasha over the Druzes, in the year 1059. Now 
 Evliya's account of this expedition commences in the month of Mohar- 
 rem 1059, from which it may be supposed that he had just returned 
 from Mecca, where the annual ceremonies of the pilgrimage take 
 place in Zilhijeh, the last month of the year. 
 
 Evliya was employed by Murteza on various missions, the object 
 of which was to collect debts and exact money. On such errands he 
 was sent to Mount Lebanon, Karak, Balbek, Akka, Yaffa, and Haleb, 
 whence he took a journey to Rakka, Roha, Balis, Meraash, Kaisari, 
 and over Mount Arjish (Argaus) to Ak-serai, Sivas, Diarbekr, and in 
 the year 1060 (1650) returned to Constantinople by Ainehbâzâr, 
 Merzifun, Kanghri, Kastemiini, and Tashkopri. 
 
 He now entered the service of his uncle. Melek Ahmed Pasha, who, 
 after having been Grand Vezir for some time, was removed to the 
 government of Oczakov, and afterwards to that of Silistria, in the 
 year 1081 (1651). Evliya accompanied him, and this was his ninth 
 journey, reckoning each journey by his return to Constantinople. 
 He travelled over the whole of Rumelia, and made some stay ât 
 Adrianoplc, of which he gives a detailed account, and thus completes
 
 BIOGRAPHICAL SKETCH OF THE AUTHOR. Xİ 
 
 his description of the three Ottoman capitals, viz. Constantinople, 
 
 Brousa, and Adrianople. He left Adriaiiople with his uncle and 
 
 patron, Melek Ahmed, who was now raised to the rank of a Vezir 
 
 of the Cupola at Constantinople; but being unable, notwithstanding 
 
 his marriage to a Sultuna, to maintain his credit in the Ottoman 
 
 court during these revolutionary times, he was obliged to accept 
 
 the government of Van, to which he proceeded with great reluctance. 
 
 Evliya, who had been left behind, followed him a few days after, 
 
 having been despatched by the Sultâna, the lady of Melek Ahmed. 
 
 He travelled through Sîvâs, Malâtîa, Dîârbekr, Mardin, Sin jar, Mîâfa- 
 
 rakain, Bedlis, and Akhlat. A considerable portion of his narrative is 
 
 devoted to the history of the warfare between Melek Ahmed Pasha 
 
 and the Klian of Tiflis, the latter of whom was beaten and deposed ; 
 
 and his account of the Kurds, and their different tribes, is not less 
 
 interesting than that in his second volume of the Abazas on the 
 
 eastern coasts of the Black Sea, 
 
 Having already given proofs of his abilities in diplomatic affairs 
 when employed by Defterdar Zâdeh Mohammed Pâshâ, on missions 
 to Tabriz and Erivan, and by Murteza Pâshâ in his Syrian missions, 
 Evhyâ was now entrusted by Melek Ahmed with several missions to 
 the Persian Khans of Tabriz and Riimia, with the view of reclaiming 
 seventy thousand sheep, and the liberation of Murteza Pâshâ, who 
 was kept a prisoner by the Khan of Demboli. From Tabriz he w^ent 
 through Hamadân to Baghdad, his description of which, and its 
 environs, of Basra and of the ruins of Kiifa, contains some most impor- 
 tant geographical notices. From Basra he travelled to Hormuz and 
 the Persian Gulf, and returned to Baghdad by Basra, Vâset, and 
 Kala'i Hasan. In a second excursion he visited Haver, Arbil, Sheher- 
 zor, Amadia, Jezin, Husnkeif, Nisibin, and returned to Baghdad by 
 Hamid, Mousul, and Tekrit. With the account of these the author 
 
 c
 
 XU BIOGRAPHICAL SKETCH OF THE AUTHOR. 
 
 concludes his fourth vohuue ; and notwithstanding every endeavour, 
 and the most careful search in all the markets and sales, no more 
 of the work has been discovered. It may, therefore, be taken for 
 granted that he never wrote any continviation of it. The fourth 
 volume ends with the year 1066 (1655), and these four volumes em- 
 brace only a period of twenty-six years of the forty-one which Evliya 
 spent in travelling. Of the events of the remaining fifteen, the fol- 
 lowing notes may be collected from his own work. 
 
 In the year 1070 (1659) Evliya accompanied the expedition into 
 Moldavia, and assisted at the conquest of Waradin. The Ottoman 
 armies extended their inroads as far as Orsova and Cronstadt in 
 Transylvania, and Evliya received twenty prisoners as his share of 
 the booty. He then joined his uncle and patron. Melek Ahmed 
 Pasha, then governor of Bosnia, who on the 12th of Rebi-ul-ewel 
 1071 (1660), was appointed governor of Riimeili. With him, in the 
 following year. Evliya made the campaign into Transylvania, which 
 was then disturbed by the pretenders to the crown, Kemeny and 
 Apasty. He was at Saswar when the news aiTİved of the death of 
 the Grand Vezir, Mohammed Kopreili, in 10/1 (1660). After the 
 battle of Forgaras he left Transylvania, and took up his winter quar- 
 ters with Melek Ahmed Pasha at Belgrade. Melek Ahmed was 
 shortly afterwards recalled to Constantinople in order to be married 
 (his first Sultana having died) to Fatima, the daughter of Sultân 
 Ahmed. He died after he had been a Vezir of the Cupola three 
 months; and thus "poor Evliya" (as he generally calls himself) was 
 left without a protector. He, however, remained in the army, then 
 engaged in the Hungarian war, till the year 1075 (1664), when 
 Kara Mohammed Pasha was sent on an embassy to Vienna, and 
 Evliya, by the express command of the Sultân, was appointed secretary 
 of the embassy. The ambassador returned in the ensuing year to
 
 BIOGRAPHICAL SKETCH OF THE AUTHOR. ^İÜ 
 
 Constantinople, as may be seen by his own report, published in the 
 Ottoman Annals of Rashid ; but Evliya having obtained an imperial 
 patent, continued his travels through Germany and the Netherlands, 
 as far as Dunkirk, through Holland, Denmark, and Sweden, and 
 returned through Poland, by Cracovie and Danzig, to the Crimea, 
 after a journey of three years and a half, thus finishing, on the fron- 
 tiers of Russia, as he himself states, his travels through *'the seven 
 climates." 
 
 Although he repeatedly mentions his travels through Europe, it is 
 doubtful whether he ever wrote them ; from doing which he was pro- 
 bably prevented by death, when he had completed his fourth volume. 
 It appears that after having travelled for forty years, he spent the 
 remainder of his days in retirement at Adrianople, where he probably 
 died, and where his tomb might be looked for. It also appears that 
 the last ten years of his life were devoted to the writing of his travels, 
 and that he died about the year 1090 at the age of seventy. 
 
 This supposition is borne out by his mentioning, in his historical 
 account of the reign of Sultan Mohammed IV., the conquest of Candia 
 which took place in 1089 (1678) ; and further by his speaking of his 
 fifty years' experience since he commenced the world, which must 
 refer to the year 1040, when, at the age of twenty, he entered upon 
 his travels; during which he declares he saw the countries of eighteen 
 monarchs, and heard one hundred and forty-seven different languages. 
 
 The motto on his seal, which he presented to a Persian Khan of his 
 own name, was : " Evliya hopes for the intercession of the chief of 
 saints and prophets."* 
 
 Judging from the chronographs and verses which he inscribed on seve- 
 ral monuments, and the errors into which he frequently falls respecting 
 
 c 2
 
 XIV BIOGRAPHICAL SKETCH OF THE AUTHOR. 
 
 ancient history, Evliya must be considered as but an indifferent poet 
 and historian. But in his descriptions of the countries whicli he 
 visited he is most faithful, and his work must be allowed to be 
 unequalled by any other hitherto known Oriental travels. Inde- 
 pendent of the impression made upon him by his dream, that by 
 the blessing of the Prophet he was to visit the tombs of all the saints 
 whom he had seen in their glory, he found that his lot was to travel ; 
 and besides the name of Hâjiz (knowing the Koran by heart), he well 
 deserved par excellence that of Siyyâh or the traveller.
 
 CONTENTS. 
 
 Page 
 BlOGRAPAICAL SKETCH OP THE AuTIIOR . . iii 
 Intuoduction .. .. .. .. 1 
 
 Section I. 
 Sayings (hadis) of the Prophet respecting Con- 
 stantinople . . . . . . . . . . 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 tlie river Dona 
 (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 Constanti- 
 nople . . 12 
 
 The number of paces between each of the 
 twenty-seven Gates . . . . . . 14 
 
 Section VI. 
 Of the wonderful Talismans witliin and without 
 Kostantineh . , . . . . . . 16 
 
 Talismans relating to the Sea . . . . 19 
 
 Section VII. 
 Concerning the Mines witliin and witliout the 
 city of Kostantin . . . . . . . . 20 
 
 Section VIII. 
 
 Sieges of Constantinople . . . . . . 23 
 
 The second siege . . . . . . . . ib. 
 
 The third siege . . . , . . . . 24 
 
 The fourth siege . . . . . . . . ib. 
 
 The fifth siege , , . . . . . . . . ib. 
 
 Page 
 The sixth siege . . . . , , . . 25 
 
 Tile seventh siege . . . . . , . . ib. 
 
 The eighth siege . . . . . . . . ib. 
 
 The ninth siege . . . . . . 26 
 
 Section IX. 
 Concerning the sieges of Constantinople by tlie 
 Ottoman Emperors . . . . . . . . 27 
 
 Account of the rise of Mohammed 1 1., the Father 
 of Victory .. .. .. .. ..31 
 
 Section X. 
 Tiie last siege of Kostantaniyyeh by Moham- 
 med II., the conqueror , . . . . . 32 
 
 Section XI. 
 
 An explanation of the relationship between the 
 house of 'Osman and the King of France 40 
 
 An account of the heroic deeds and misfiirtunes 
 of Jem-shah, son of the Emperor Moham- 
 med Abu-l Fat-h (the conqueror) .. ... 41 
 
 Eulogium on Yâ Vadiid Sultan . . . . 44 
 
 Of the glorious conquest of the Ok-meidân 
 (archery ground) . . . . . . . . 46 
 
 Section XII. 
 Description of the New Serai, the Threshold 
 of the Abode of Felicity .. .. .. 49 
 
 Section XIII. 
 
 Description of the Old Serâî 50 
 
 Eulogium on the living water of the Old 
 Palace (Eski Serai) . . . . . . 51 
 
 Section XIV. 
 On the Public Officers established at Islâmbol 
 at the time of the Conquest . . . . 52 
 
 Section XV. 
 
 On the Imperial Alosques in the Mohamme- 
 dan City of Kostantaniyyeh . . . . 55 
 
 On the Dimensions, Builders, &c. of the an- 
 cient place of worship. Aya Sdfiyah . . 56 
 
 A Description of the four Minarehs (Minarets) 57 
 
 The Servants (Khuddam) of the Mosque .. 50
 
 XVI 
 
 CONTENTS. 
 
 Page 
 
 Stations and Places in this Mosque visited as 
 peculiarly fitted for Devotion . . . . 59 
 
 Narrative of Gul-âbî Aghd .. .. ..60 
 
 Virtues of the Golden Ball 64- 
 
 The Spectacle of the resplendent Stones . . 65 
 
 The Mosque of Zîrek Bâshî . . . . . . ib. 
 
 Description of tlie IMosque of Mohammed the 
 Conqueror . . . . . . . . . . 66 
 
 Form of this Jlosque . . .. .. ib. 
 
 Appeal of the Mi 'mar Bâshî (Head Builder) 
 to the Law of the Prophet against the Con- 
 queror 
 
 Description of tlie Mosque of Sultân Bâj'a- 
 zid II 
 
 Description of the IVIosque of Sultân Selim I. 
 
 Description of the Fifth Imperial IVIosque; 
 that of Sultân Sulei'mân 
 
 In praise of the Writing of Karah Hisarı 
 
 Description of the Court (Harem) . . 
 
 A Description of the Imperial Mausoleum . . 
 
 Description of the Outer Court 
 
 Description of the Mosque of Prince Moham- 
 med . . 
 
 Description of the Mosque of the Vâlideh 
 
 Description of the Mosque of Mehr-mâh Sul- 
 tâneh 
 
 Begler-begs in the reign of Sultân Suleiman 
 
 Capudân Pashas in the reign of Suleiman . . 
 
 Defterdârs and Nishânjis of the Reign of Sultân 
 Sule'imân 
 
 Begs of Sultân Suleiman's Reign 
 
 Some of the Illustrious Divines of the Reign 
 of Sultân Sule'iman 
 
 The Kanün-nâmeh, or Statistical Code of the 
 Empire, drawn up by Sultân Sule'imân . . 
 
 The Khâs, or Revenues of the Begler-begs . . 
 
 Names of the Sanjaks of each province 
 
 Sanjaks of the province of Anâdoli . . 
 
 Sanjaks of the province of Karaman 
 
 Sanjaks of Sivas 
 
 Sanjaks of Bosna 
 
 The province of the Capudân Pâshâ 
 
 Sanjaks of the Morea . . 
 
 Sanjaks of Biidin (Bude) 
 
 Sanjaks of the province of Kaniza . . 
 
 Sanjaks of Uivar (Neuhausel) 
 
 68 
 
 70 
 73 
 
 74 
 76 
 
 77 
 79 
 ib. 
 
 82 
 83 
 
 ib. 
 85 
 86 
 
 87 
 ib. 
 
 ib, 
 
 88 
 89 
 90 
 ib. 
 ib. 
 91 
 ib. 
 ib. 
 ib. 
 ib. 
 ib. 
 92 
 
 The province of Temiswar 
 
 The province of Varasdin 
 
 Transylvania 
 
 Valachia and Moldavia 
 
 Oczakov, or Silistria . . 
 
 Krim (the Crimea) 
 
 The province of Kaffa 
 
 The province of Cyprus 
 
 The province of Candia 
 
 The province of Damascus . . 
 
 The province of Trabalus (Tripoli) . . 
 
 The province of Adna . . . . 
 
 The province of Haleb (Aleppo) 
 
 The province of Diârbeker . . 
 
 The province of Kars . . 
 
 The province of Childer or Akhichkeh 
 
 The })rovince of Gûrjistân or Georgia 
 
 The province of Tarabafzûn (Trebizonde) 
 
 The province of Rika . . 
 
 The province of Baghdad 
 
 The province of Basra 
 
 The province of Lahsa 
 
 The province of Yemen 
 
 The province of Abyssinia 
 
 The province of Mecca 
 
 The province of Egypt 
 
 The province of Mosul 
 
 The province of Wan . . 
 
 The province of Ei-zenim 
 
 The province of Sheherzi'd 
 
 Of the ranks of Sanjak-begs 
 
 Of the khâs, or revenue of the Sanjak-begs, 
 the Kehiyâs of the Defter and the Defter- 
 dârs of Timars 
 
 Rumeili 
 
 Bosnia . . 
 
 The Archipelago 
 
 The province of Bude 
 
 The province of Temiswar 
 
 The province of Anatolia 
 
 The province of Karaman 
 
 The province of Kubrus (Cyprus) . . 
 
 The province of Tripoli (in Syria) . . 
 
 The province of Haleb (Aleppo) 
 
 The province of Zulkadrieh or Mera'ish 
 
 The province of Sivas . . , . 
 
 Page 
 92 
 ib. 
 ib. 
 ib. 
 ib. 
 ib. 
 93 
 ib. 
 ib. 
 ib. 
 ib. 
 ib. 
 94 
 ib. 
 ib. 
 95 
 ib. 
 ib. 
 ib. 
 ib. 
 ib. 
 96 
 ib. 
 ib. 
 ib. 
 ib. 
 97 
 ib. 
 ib. 
 ib. 
 ib. 
 
 98 
 ib. 
 ib. 
 99 
 ib. 
 ib. 
 ib. 
 ib. 
 ib. 
 ib. 
 100 
 il). 
 
 ib.
 
 CONTENTS. 
 
 XVI 1 
 
 The province of Erzen'ini 
 
 The province of Kars . . 
 
 The province of Chikler or Akhichka 
 
 The province of Trebizonde . . 
 
 The province of Diarbekr 
 
 The province of Rakka 
 
 The province of Baghdad .. .. .. 
 
 The province of Wan . . 
 
 The province of Mosul 
 
 Statement of the number of swords or men 
 
 brought into the field by the possessors of 
 
 Timars and Ziamets 
 The province of Rumeili 
 Number of Ziamets and Timars in each of the 
 
 Sanjaks in Riimeili 
 Number of Ziamets and Timars in Anatolia 
 The province of the Kapûdân Pasha, or the 
 
 islands of the Archipelago . . 
 The province of Karaman 
 The province of Rûm or Sivas 
 The province of Mara'ish 
 The province of Haleb (Aleppo) 
 The province of Sham ( Damascus) . . 
 The province of Cyprus 
 The province of Rakka 
 The province of Trebizonde 
 The province of Diarbekr , 
 The province of Erzerum 
 The province of Childer 
 The province of Wan , . 
 The order of the Divân 
 The Conquests and Victories of Solei'mau 
 The Reign of Sultân Selim II. 
 Defterdârs and Nishdnjis 
 Physicians 
 
 Meshâiekh or Learned men . . 
 Conquests, &c. in the reign of Sultan Selim II. 
 Conquests, &c. in the reign of Murad 
 Sons of Sultân Ahmed 
 Grand Vezirs of Sultân Ahmed 
 Vezirs of the Kubba (Cupola) 
 Celebrated Divines 
 Meshâiekh or Learned Men . . 
 Conquests, &c. of the reign of Sultân Ahmed 
 Description of the Mosque of Sultân Ahmed 
 The Imperial Expedition against Hotîn 
 
 Page 
 
 100 
 
 il). 
 
 ib. 
 
 ib. 
 
 ib. 
 
 101 
 
 ib. 
 
 ib. 
 ib 
 
 ib. 
 ib. 
 
 ib. 
 102 
 
 103 
 
 ib. 
 
 ib. 
 
 ib. 
 104 
 
 ib. 
 
 ib. 
 
 ib. 
 
 ib. 
 
 ib. 
 
 ib. 
 105 
 
 ib. 
 
 ib. 
 106 
 108 
 
 ib. 
 109 
 
 ib. 
 
 ib. 
 
 ib. 
 HI 
 
 ib. 
 
 ib. 
 
 ib. 
 
 ib. 
 
 ib. 
 
 11-2 
 
 113 
 
 Description of the Gul-Jâmi' . . 
 
 Chronological account of the principal events 
 during the reign of Sultân Murâd IV. 
 
 A curious Anecdote 
 
 Account of tlie humble Evliyâ's admission into 
 the imperial Harem of Sultân Murâd, and 
 of some pleasant conversation which he en- 
 joyed with the Emperor in lOiG (1635) . . 
 
 The Muftis and Ulemâ during the reign of 
 Sultân Murâd . . . . . . . , 
 
 Chief Judges of Ri'imeiH .. ., 
 
 Chief Judges of Anatolia 
 
 Deftderdârs during the Reign of Sultân Murâd 
 
 Aghâs of the Janissaries during the Reign of 
 Sultân Murâd • . 
 
 Sultân jMurâd's expedition against Malta 
 
 Account of the Death of Sultân Murâd 
 
 Vezirs of Sultân Ibrahim 
 
 The Vezir who rebelled against Sultân Ibrahim 
 
 Conquests, &c. during the reign of Sultân 
 Ibrahim . . . . . . 
 
 Defeat of Tekeli Mustafâ Pashâ 
 
 Character of Sultân Ibrahim . . . . . . 
 
 Reign of Sultân Mohammed IV., which may 
 God pei-petuate ! . . 
 
 Personal description of Sultân Mohammed .' . 
 
 History of the Vezirs . . 
 
 The cause of his fall . . 
 
 Vezirs of Provinces in the time of Sultân Mo- 
 hammed IV. . . . . . . . . 
 
 Prince of Sultân Mohammed IV. 
 
 Monuments of Sultân Mohammed IV. 
 
 Victories and Conquests at which Sultân ]\Io- 
 hammed IV. was present in person 
 
 Defeat of the Druses in Syria by Murtezâ 
 Pâshâ 
 
 Conquest of Selina and Retino in Candia 
 
 Defeat of the Infidel Fleet by Kapudan Cha- 
 vush Zadeh . . 
 
 Attack on the Cossacks, by Mohammed Gherâi 
 Khun, at Oczakov . . 
 
 Defeat of Rakoczy 
 
 Description of the Mosque of the Vâlideh . . 
 
 Description of the Mosque of Abul-vafa 
 
 Description of the Mosque of Emir Najâri . . 
 The Fat'hieh Mosque . . 
 
 118 
 
 119 
 
 127 
 
 132 
 
 143 
 
 il). 
 
 144 
 
 ib. 
 
 ib. 
 
 ib. 
 145 
 146 
 
 ib. 
 
 147 
 149 
 
 ib. 
 
 151 
 
 ib. 
 
 152 
 
 153 
 
 157 
 
 ib. 
 ib. 
 
 ib. 
 
 ib. 
 158 
 
 ib. 
 
 158 
 159 
 164 
 166 
 
 ib. 
 
 ib.
 
 XVlll 
 
 CONTENTS. 
 Page 
 
 Section XVI. 
 
 Of the Mosques of the Vezi'rs at Constanti- 
 nople 166 
 
 The Old Mesjids, or small Mosques of Con- 
 stantinople . . 
 
 Section X\'II. 
 Of the Medi-eseh, or Colleges 
 
 Section XVIII. 
 Of the Dar-ul-kira of Constantinople 
 
 Section XIX. 
 Of the Mekteb, or Boys' Schools 
 
 Section XX. 
 Of the Dar-ul-hadith, or Tradition Schools 
 
 Section XXI. 
 Of the Tekieh, or Convents of Dervishes 
 
 Section XXII. 
 Of the imaret, or Refectories 
 
 170 
 
 171 
 
 173 
 
 173 
 
 ib. 
 
 ib. 
 
 174 
 
 Page 
 
 Section XXIII. 
 Of the Tinıâristân and Morist.'m, or Hospitals 174i 
 
 Section XXIV. 
 Of the principal Palaces of Constantinople 
 
 Section XXV. 
 Of the Grand Khans for Merchants 
 
 Section XXVI. 
 Of the Caravanserais . . 
 
 Section XXVII. 
 Of the Barracks (Bekâr oda) 
 
 175 
 176 
 
 177 
 ib. 
 
 Section XXVIII. 
 Of the Fountains ornamented with Clirono- 
 graphs . . . . . . . . ■ • 178 
 
 Section XXIX. 
 Of the Sebil-khanehs, or Water-houses . . 179 
 
 Section XXX. 
 Of the principal Baths . . . . • • ib. 
 
 Notes . . . . . . . . . . • • 183
 
 THE 
 
 TRAVELS 
 
 evliya efendi. 
 
 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 reve- 
 lation, 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 Sultân son of a Sultân, the victorious Prince Murad Khân, fourth 
 son of Sultân Ahmed Khân, and eighth in descent from Sultân Mohammed 
 Khân, the Conqueror, the mercy of God rest upon them all ! but most espe- 
 cially on Sultân Murâd Ghâzi, the conqueror of Baghdad, 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 Islâmbûl 
 (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 
 
 B
 
 2 THE TRAVELS OF 
 
 my soul ; I souglit the conversation of dervishes, and when I had heard a de- 
 scription of the seven climates and of the four quarters of the earth, I became 
 still more anxious to see the vv^orld, to visit the Holy Land, Cairo, Damascus, 
 Mecca and Medina, and to prostrate myself on the ])urified 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. Evliya, son of the 
 dervish Mohammed, being continually engaged in prayer and petitions for 
 divine guidance, meditating vipon the holy chapters and mighty verses of the 
 Koran, and looking out for assistance from above, was blessed in the night 
 'Aslii'ir/i, in the month of Moharrvm, while sleeping in my father's house at 
 Ishimbi'il, with the following vision : I dreamt that I was in the mosque 
 of Akhichelebi, near the Yemish iskeleh-si (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 evan- 
 gelists, Sa'd Vakkiis, 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 Pro- 
 phet, the Muhâjirîn, who followed him in his flight from Mecca, and the Ansari 
 who assisted him on his arrival at Medina, the companions of Saffah and the 
 martyrs of Kerbelâ. On the right of the viihrab (altar) stand Abii Bekr and 
 Omar, and on the left Osman and 'Ali ; before it stands Veis ; and close to the 
 left wall of the mosque, the first Muezzin, Belâl the Habeshi. 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 Tatars being in 
 great danger at Azak (Azof), we are marching to their assistance. The Prophet 
 himself, with his two grandsons Hasan and Hosai'n, the twelve Imams and 
 the ten disciples, will immediately come hither to perform the appointed morn- 
 ing service {sahâh-nmmz). 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
 
 evliya efendi. 3 
 
 loud voice 'Allah Ekber' (God is great!) and then repeat the verses of the Throne 
 (Surah II. 259). Beh'd will repeat the ' Subli/iiuillati' (Glory to God !), and you 
 must answer ' Klhamda-li-llah'' (God be praised!) Belal will answer, 'Allah 
 ekber,' and you must say 'Am/n' (Amen), while we all join in the tevhid (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 ' Yâ reslda-llali" (O Apostle of God!)" 
 
 When Sa'd Vakkas 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 reful- 
 gent crowd of saints and martyrs all standing up at once. It was the pro- 
 phet 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 Imam Hasan 
 on his right hand, and the Imam Hosei'n on his left. As he placed his right 
 foot on the threshold, he cried out "Bismillah," and throwing off his veil, said, 
 " Es-sel/im akik yâ ommeti" (health unto thee, O my people). The whole assem- 
 bly answered : " Unto thee be health, O prophet of God, lord of the nations !" 
 The prophet advanced towards the mihn'tb and ofiered up a morning prayer of two 
 inflexions {rik\ih). 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 khâkânl. 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 salu- 
 tation he looked upon me, and having struck his knees with his right hand, com- 
 manded me to stand up and take the lead in the prayer. I began immediately, 
 according to the instruction of Belal, 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 fitihah (the 1st 
 chap, of the Koran), and some other verses. I then recited that of tlie throne. 
 Belal pronounced the Subhâuullah, I the El-hamduUllah, and Belal the Allah 
 ekber. The whole service was closed by a general cry oi "Allah," which very 
 nearly awoke me from my sleep. After the prophet had repeated some verses, 
 from the Surah yâs, and other chapters of the Koran, Sa'd Vakkas took me by 
 the hand and carried me before him, saying : " Thy loving and faithful servant 
 Evliya entreats thy intercession." I kissed his hand, pouring forth tears, and 
 instead of crying " shifâ'at (intercession)," I said, from my confusion, " siyâhat 
 (travelling) O apostle of God!" The prophet smiled, and said, " Shifaat dsid 
 siyâhat {i. e. intercession and travelling) be granted to thee, with health and 
 
 B 2
 
 4 THE TRAVELS OF 
 
 peace!" He then again repeated i\\e fâtiluth , in wliich he was followed by the whole 
 assembly, and I afterwards went round, kissed the hands, and received the bless- 
 ings of each. Their hands were perfumed with nmsk, 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 
 Abu-bekr had the fragrance of melons, 'Omar's smelt like ambergris, 'Osman's 
 like violets. All's like jessamine, Hasan's like carnations, and Hosein's like white 
 roses. When I had kissed the hands of each, the prophet had again recited the 
 fâtihah, all his chosen companions had repeated aloud the seven verses of that 
 e.Kordium to the Koran {sabdu-l mesânı) ; and the prophet himself had pro- 
 nounced the parting salutation {es-selâm aleikom eyyâ ikhwhiun) from the mihrâb ; 
 he advanced towards the door, and the whole illustrious assembly giving me va- 
 rious greetings and blessings, went out of the mosque. Sa'd Vakkas 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, eat?bles and drink- 
 ables, 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 ofl^ered up the morning prayer {salâtifejr'î), I crossed over from Constantinople 
 to the suburb of Kâsim-pâshâ, and consulted the interpreter of dreams, Ibrahim 
 Efendi, 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 in- 
 tercession of the prophet, should close my career by being admitted into Paradise. 
 I next went to Abdu-llah Dedeh, Sheikh of the convent of Mevlevi Dervishes in 
 the same suburb (Kâsim-pushâ), 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 Vakkâs's counsels, 
 dismissed me with prayers for my success. I then retired to my humble abode.
 
 EVLIYAEFENDI. 5 
 
 applied myself to the study of history, and began a description of my birth-place, 
 Islâmbûl, that envy of kings, the celestial haven, and strong-iiold of Mâkedıın 
 (Macedonia, /. e. Constantinople). 
 
 SECTION I. 
 
 Infinite praise and glory be given to that cherisher of worlds, who by his 
 word "be," called into existence earth and heaven, and all his various creatures ; 
 be innumerable encomiums also bestowed on the beloved of God, Mohammed 
 Al-Mustaf;i, Captain of holy warriors, heir of the kingdom of law and justice, 
 conqueror of Mecca, Bedr, and Honai'n, who, after those glorious victories, en- 
 couraged his people by his noble precepts {hachi) to conquer Arabia (Yemen), 
 Egypt (Misr), Syria (Sham), and Constantinople (Kostantiniyyeh). 
 
 Sayings (hadis) of the Prophet respecting Constantinople. 
 
 The prophet said : " Verily Constantinople shall be conquered ; and excellent 
 is the commander (emir), excellent the army, who shall take it from the oppos- 
 ing people !" 
 
 Some thousands of proofs could be brought to shew, that Islâmbûl is the 
 largest of all inhabited cities on the face of the earth ; but the clearest of those 
 proofs is the following saying of the prophet, handed down by Ebu Hureireh. 
 The prophet of God said: " Have you heard of a town, one part of it situated 
 on the land," and two parts on the sea?" They answered, "yea ! O prophet of 
 God ;" he said, " the hour will come when it shall be changed by seventy of the 
 children of Isaac." From (Esau) Ais, who is here signified by the children of 
 Isaac, the nation of the Greeks is descended, whose possession of Kostantiniyyeh 
 was thus pointed out. There are also seventy more sacred traditions preserved by 
 Mo'aviyyah Khalid ibn Velid, lyyub el-ensârî, and 'Abdu-1- azfz, to the same 
 effect, viz. " Ah ! if we were so happy as to be the conquerors of Kostantiniy- 
 yeh !" They made, therefore, every possible endeavour to conquer Rum (the 
 Byzantine empire) ; and, if it please God, a more detailed account of their 
 different sieges of Kostantiniyyeh shall be given hereafter. 
 
 SECTION II. 
 
 An Account of the Foundation of the ancient City and Seat of Empire of the Mace- 
 donian Greeks (Yünâniyyâni llliikediiniyyah), i.e. the tcell-guardcd Kostantiniyyeh, 
 the envy of all the Kings of the Land of Islam. 
 It was first built by Solomon, and has been described by some thousands of 
 
 historians. The date of its capture is contained in those words of the Koran,
 
 6 THE TRAVELS OF 
 
 " The exalted city " {belduh taj/t/i/je/i), and to it some commentators apply tlie 
 foUowino- text : " Have not the Greeks been vanquished in the lowest parts of the 
 earth?" (Kor. xxx. 1.) and " An excellent city, the like of which hath never 
 been created." All the ancient Greek historians are agreed, that it was first 
 built by Solomon, son of David, IGOO years before the birth of the Prophet; 
 they say he caused a lofty palace to be erected by Genii, on the spot now called 
 Seraglio-Point, in order to please the daughter of Saidun, sovereign of Feren- 
 dun, an island in the Western Ocean (Ok/ı/ûııı'ıs). 
 
 The second builder of it was Rehoboam {Rcjaim), son of Solomon ; and the 
 third Yanko, son of Mâdiyân, the Amalekite, who reigned 4600 years after 
 Adam was driven from Paradise, and 419 years before the birth of iskender 
 Rûmi (Alexander the Great), and was the first of the Batâlisah (Ptolemies?) 
 of the Greeks. There were four universal monarchs, two of whom were Moslims 
 and two Infidels. The two first were Soleimân (Solomon) and iskender ZiVl 
 karnein (the two-horned Alexander), who is also said to have been a prophet ; and 
 the two last were Bakhtu-n-nasr, that desolation of the whole face of the earth, 
 and Yanko ibn Mâdiyân, who lived one hundred years in the land of Adim 
 (Edom). 
 
 SECTION III. 
 
 Concei^ning the Conquest of the Black Sea. 
 This sea, according to the opinion of the best mathematicians, is only a relic 
 of Noah's flood. It is eighty fathoms {küh'ıj) deep, and, before the deluge, was 
 not united with the White Sea. At that time the plains of Salaniteh (Slanka- 
 ment), Dobreh-chin (Dobruczin), Kej-kemet (Ketskemet), Kenkus and Busteh, 
 and the vallies of Sirm and Semendereh (Semendria), were all covered with the 
 waters of the Black Sea, and at Dudushkah, on the shore of the Gulf of Venice, 
 the place where their waters were united may still be seen. Parâvâdi, in the 
 pâshâlik of Silistirah (Silistria), a strong fortress now situated on the highest 
 rocks, was then on the sea-shore ; and the rings by which the ships were moored 
 to the rocks are still to be seen there. The same circumstance is manifested 
 at Menkiib, a day's journey from Bâghcheh serai, in the island of Krim (Crimea). 
 It is a castle built on a lofty rock, and yet it contains stone pillars, to which 
 ships were anciently fastened. At that time the island of Krim (Crimea), 
 the plains of Heihât (Deshti Kipchak), and the whole country of the Sclavo- 
 nians (Sakâlibah), were covered with the waters of the Black Sea, which ex- 
 tended as far as the Caspian. Having accompanied the army of Islam Girai 
 Khân in his campaign against the Muscovites (Moskov), in the year ,
 
 evliya efendi. 7 
 
 I myself have passed over the plains of Haihât ; at the encampments of 
 Kertmeh-H, Bini, and Ashini, in those plains, where it was necessary to dig 
 wells in order to su|)ply the army with water, I f'uiind all kinds of marine 
 remains, such as the shells of oysters, crabs, cockles, &c., by which it is 
 evident that this great plain was once a part of the Black Sea. Verily God hath 
 power over every thing ! 
 
 The fourth builder of Constantinople was Alexander the Great, who is also 
 said to have cut the strait of Sebtah (Ceuta), which unites the White Sea 
 (Mediterranean) with the ocean. Some say the Black Sea extends from Azak 
 (Azof), to the straits of Ish'imbul (the canal of Constantinople), the sea of 
 Rum (Greece), from thence to the straits of Geliboli (Gallipoli, i.e. the Hellespont), 
 the key of the two seas, where are the two castles built by Sultân Mohammed 
 the Conqueror, and that all below this forms the White Sea. Having often made 
 an excursion in a boat, when the sea was smooth and the sky clear, from the Cape 
 of the Seven Towers {Yedi kiilUih bünıuı'ı), near Islâmbûl, to the point of Kâzı Koi 
 (called Kalâmish), near Uskudâr (Scutari), I have observed in the water a red 
 line, of about a hand's breadth, drawn from one of these points to the other. 
 The sea to the north of the line is the Black Sea; but to the south of it, towards 
 Kizil Ada, and the other (Princes') islands, is called, on account of its azure 
 (nil) hue, the White Sea ; and the intermixture of the two colours forms, by 
 the command of God, as " wonders never fail," a red seam (i'ûddeh), which 
 divides the two seas from each other. This line is always visible, except when 
 strong southerly winds blow from the islands of Mermereh (Marmora), when 
 it disappears, from the roughness of the sea. There is also a difference in the 
 taste of the waters on each side of this line ; that towards the Black Sea being 
 less salt and bitter than that towards the White Sea : to the south of the castles 
 (of the Dardanelles), it is still more bitter, but less so than in the ocean. No sea 
 has more delicious fish than the Black Sea, and those caught in the Strait of 
 Islâmbûl are excellent. As that strait unites the waters of the Black and 
 White Seas, it is called, by some writers, the confluence of two seas {jnerejul 
 bahrein). 
 
 The fifth builder of Constantinople was a king of Ungurus (Hungary), named 
 Puzantin (Byzantinus), son of Yânkö Ibn Mâdiyân, in whose time the city 
 was nearly destroyed by a great earthquake, nothing having escaped except a 
 castle built by Solomon, and a temple on the site of Ayâ Sofiyyah. From Puzan- 
 tin, Islâmbûl was formerly called Pûzenteh (Byzantium). 
 
 The sixth builder was one of the Roman emperors ; the same as built the 
 cities of Koniyah, Nlkdeh and Kaisariyyah (Caesarea). He rebuilt Islâmbûl,
 
 8 THETRAVELSOF 
 
 which, for seventy years, had been a heap of ruins, a nest of serpents, lizards, 
 and owls, 2288 years before its conquest by Sultân Mohammed. 
 
 The seventh builder of the city of Mâkedûn was, by the common consent of all 
 the ancient historians, Vezendun, one of the grandsons of Yânk6 Ibn Mâdiyân, 
 who, 5052 years after the death of Adam, being universal monarch, forced all 
 the kings of the earth to assist him in rebuilding the walls of Mâkedûn, which 
 then extended from Seraglio point {Scrâ'i bûnoıâ), to Silivri {Sclymbria), south- 
 wards, and northwards as far as Terkos on the Black Sea, a distance of nine hours' 
 journey. 
 
 Both these towns were united by seven long walls, and divided by seven 
 ditches a hundred cubits wide. The remains of these walls, castles, and ditches, 
 are still visible on the way from Silivri to Terkos ; and the khans, mosques, and 
 other public buildings in the villages on that road, as Fetehkoi, Sâzli-koi, 
 Arnâûd-koi, Kuvûk-dereh, 'Azzu-d-din-li, Kiteh-li, Bâklâli, and Tûrk-eslıeh-li, 
 are all built of stones taken from these walls ; the remains of some of their towers 
 and seven ditches appearing here and there. Chatuljeh, which is now a village 
 in that neighbourhood, was then a fortified market-town close to the fortress of 
 Islâmbûl, as its ruins shew. The line of fortifications which then surrounded 
 the city may still be traced, beginning from Terkos on the Black Sea, and passing 
 by the villages of Boruz, Tarâpiyah {Therafia), Firândâ near Rûm-ili hisar, Or- 
 tahko'i, Fundukli, to the point of Ghalatah, and from thence to the lead-maga- 
 zines, St. John's fountain (lyw Yanko âyâzmah-sİ), the Ghelabah castle, the old 
 arsenal, the castle of Petrinah, the Arsenal-gardeu-Point, the castle of Alinah, 
 the village of Sudlijeh, and the convent of Ja'fer-âbâd. All these towns and 
 castles were connected by a wall, the circuit of which was seven days' journey. 
 
 Concermug the Canal from the river Dönâ (Danube). 
 
 King Yânvân, wishing to provide water for the great city of Islâmbûl, 
 undertook to make a canal to it from the Danube. For that purpose he 
 began to dig in the high road near the castles of Severin and Siverin, not far 
 from the fortress of Fet'h-islâm, on the bank of that river ; and by those means 
 brought its waters to the place called Azâd-li, in the neighbourhood of Con- 
 stantinople. He afterwards built, in the bed of the river, a barrier of solid 
 stone, with an iron gate, which is still to be seen, as the writer of these sheets 
 has witnessed three different times, when employed there on the public service. 
 The place is now called the iron gate of the Danube {Dönâ demir kapıı-sî), and 
 is much feared by the boat-men, who sometimes unload their vessels there, as, 
 when lightened of their cargoes, they can pass over it in safety.
 
 EVLİYA efendi. 9 
 
 He also built another wear or barrier in the Danube, now called Tahtah-lu sedd, 
 upon which many ships perish every year. It was when that river overflowed 
 in the spring, that king Yânvân opened the iron gate and the barrier, to allow 
 the stream to pass down to Islambul, where it discharges itself into the 
 White Sea, at the gate called Istirdiyah kapu-si (the Oyster-gate), now Lan- 
 ghah kapû-sî. All this was done by king Yânvân during the absence of king 
 Vezendun, who was gone on a pilgrimage to Jerusalem. On his return, his 
 uncle Kojah Yânvân went over to Scutari to meet him ; and as soon as they 
 met: "Well, my uncle," said Vezendan, "have you succeeded in your un- 
 dertaking with regard to the Danube?" — " I dragged it, O king," said he, 
 "by the hair, like a woman, into Mâkedûniyyah (Constantinople), through 
 which it now runs." Scarcely had he uttered this haughty answer, when, by 
 the command of God, the river suddenly returned, deserting its new bed, and 
 bursting forth in a large fountain, at a place called Dona-degirmânleri (the 
 Mills of the Danube), between Vârnah and Parâvâdı, where a mighty stream 
 turns a great number of mills, which supply all the people of Döbrûjah with 
 flour. Another branch of the Danube bursts forth near Kirk Kilisâ (the Forty 
 Churches), from the rocks of Bunâr-hisâr (Castle of the Source). A third 
 branch broke out in the lakes of Büyük and Kuchuk Chekmejeh, whence 
 it unites with the Grecian (Rami) sea. The proof that all these streams 
 have their source in the Danube is that they contain fish peculiar to that 
 river, such as tunnies, sturgeons, Sec, as I myself have more than once wit- 
 nessed, when observing what the fishermen caught in the lakes just named. 
 It is also mentioned in the historical work entitled Tohfet, that Yilderim Bâya- 
 zid (Bajazet) when he conquered Nigehboli (Nicopolis) and Fet-h-islam, hav- 
 ing heard of the ancient course of the Danube, caused straw and charcoal 
 to be passed into it through the iron gate, and that they afterwards appeared 
 again at the above-named lakes Bunâr-hisâr and Donah-degirmânleri. When 
 travelling with the Princess Fâtimah, daughter of Sultân Ahmed, and Suleiman 
 Beg, we stopped at the village of Azâd-li, between Chatâljeh and Islambul, 
 where there are evident marks of the ancient channel of the Danube, cut by art 
 through rocks towering to the skies. We penetrated into those caverns on 
 horseback, with lighted torches, and advanced for an hour in a northerly 
 direction ; but were obliged to return by bad smells, and a multitude of bats as 
 big as pigeons. If the sultans of the house of 'Osman should think it worth their 
 while, they might, at a small expense, again bring the waters of the Danube by 
 Yenibâghcheh and Ak-serai to Islambul. 
 
 The eighth builder of that city was a king of the name of Yaghfur, son of 
 
 C
 
 10 THETRAVELSOF 
 
 Vezendûn, who placed no less than three hundred and sixty- six talismans (one 
 for every day in the year) near the sea at Seraglio- Point, and as many on the 
 hills by land, to guard the city from all evil, and provide the inhabitants' with 
 all sorts of fish. 
 
 The ninth builder was Kostantin (Constantine), who conquered the ancient 
 town and gave his name to the new city. He built a famous church on 
 the place where the mosque of Mohamed II. now stands, and a large monastery, 
 dedicated to St. John, on the hill of Zirek-kishi, with the cistern near it ; as 
 well as the cisterns of Sultan Selim, Sıvası tekiyeh-si, near Majunji Mahal- 
 leh-si, and Kedek-Pasha. He erected the column in the tâük-bâzûr (poultry 
 market), and a great many other talismans. 
 
 SECTION IV. 
 
 Concerning Constantine, the ninth Builder, who erected the Walls and Castle of 
 
 Constantinople. 
 
 He was the first Roman emperor who destroyed the idols and temples of the 
 Heathens, and he was also the builder of the walls of Ishimbul. 'Isa 
 (Jesus) having appeared to him in a dream, and told him to send his mother 
 Hellaneh (Helena) to build a place of worship at his birth-place Beitu-1-lahm 
 (Bethlehem), and another at the place of his sepulchre in Kudsi Sherif (Jeru- 
 salem), he despatched her with an immense treasure and army to Felestln 
 (Palestine) ; she reached Yâfah (Jaffa), the port of Jerusalem, in three days 
 and three nights, built the two churches named above, and a large convent in 
 the town of Nab ulus. 
 
 Tlie Discovery of the true Cross. 
 
 By the assistance of a monk called Maghariyiis (Macarius), she found the 
 place where the true cross was buried. Three trees in the form of crosses were 
 found in the same grave, and the moment, as the Christians relate, a dead 
 body was touched by them, it came to life again : this day was the 4th of Eiliil 
 (September), which is therefore celebrated by the Christians as the feast of the 
 Invention of the Cross, and has ever since been held as a gi'eat festival by the 
 Greeks. Hellaneh also built the convent of the Kamameh (i. e. the church of the 
 holy sepulchre) on the spot where the dead body had been restored to life, spent 
 immense sums of money in repairing and adorning the mosque of Al-aksa 
 built on the site of the temple of Solomon, restored Bethlehem, and did many 
 other charitable and pious works. She then returned to Ishimbul, and presented 
 the wood of the cross to her son Constantine, who received it with the greatest
 
 evliya efendi, 11 
 
 reverence, and carried it in solemn procession to the convent on the summit oC 
 Zirek-bashi. The noblest monuments of his power and resolution to surpass all 
 other princes in the strength and durability of his works, are the walls of 
 Constantinople. On the land side of the city, from the Seven Towers at its 
 western extremity to lyyub Ansari, he built two strongly fortified walls. The 
 height of the outer wall is forty-two cubits, and its breadth ten cubits ; the 
 inner wall is seventy cubits high and twenty broad. The space between them 
 both is eighty cubits broad, and has been converted into gardens blooming as 
 Irem ; and at present, in the space between the Artillery (Top-kapu) and 
 Adrianople gates (Edreneh-kapu), are the summer-quarters {yudâk) of the Za- 
 gharjies, or C4th regiment of the Janissaries. 
 
 Outside of the exterior wall he built a third, the hight of which, measured 
 from the bottom of the ditch, is twenty-five cubits, and its breadth six cubits ; 
 the distance between this and the middle wall being forty cubits : and beyond 
 the third wall there is a ditch one hundred cubits broad, into which the sea 
 formerly passed from the Seven Towers as far as the gate of Silivri ; and 
 being admitted on the other side from the gate of lyyub Ansari to the Crooked 
 gate (Egri-kapu), the town was insulated. This triple row of walls still exists, 
 and is strengthened by 1225 towers, on each of which ten watchful monks were 
 stationed to keep watch, day and night. The form of Islâmbûl is triangular, 
 havino- the land on its western side, and being girt by the sea on the east and 
 north, but guarded there also by a single embattled wall, as strong as the ram- 
 part of Gog and Magog. Constantine having, by his knowledge of astrology, 
 foreseen the rise and ascendancy of the Prophet, and dreading the conquest of 
 his city by some all-conquering apostle of the true faith, laid the foundation of 
 these walls under the sign of Cancer, and thus gave rise to the incessant muti- 
 nies by which its tranquillity has been disturbed. It is eighteen miles in circuit ; 
 and at one of its angles are the Seven Towers pointing to the Kiblah (Meccah). 
 The Seraglio-point (Serai-buruni) forms its northern, and the gate of lyyub its 
 third and north-western angle. Constantine having taking to wife a daughter 
 of the Genoese king (Jenuz Knili), allowed him to build some strong fortifica- 
 tions on the northern side of the harbour, which were called Ghalatah, from the 
 Greek word ghalah {yaKcx. , milk), because Constantine's cow-houses and dairy 
 were situated there. 
 
 Names of Constantinople in different Tongues. 
 
 Its first name in the Latin tongue was Makduniyyah (Macedonia) ; then Yân- 
 kövîchah in the Syrian (Süryâni), from its founder Yanko. Next in the Hebrew 
 
 C 2
 
 12 THETRAVELSOF 
 
 ('Ibri) Alkesıindeîrah (Alexandria) from Alexander ; afterwards Puzenteh (By- 
 zantium) ; then for a time, in the language of the Jews, Vezendiuiiyyeh ; then 
 by the Franks Yaghfi'iriyyeh. When Constantine had rebuilt it the ninth time, 
 it was called Puznatiydm in the language of the Greeks, and Kostantaniyyeh ; in 
 German Kostantin-opol ; in the Muscovite tongue Tekdriyyah ; in the lan- 
 guage of Africa, Ghiranduviyyeh ; in Hungarian, Vizendu-vur; in Polish, 
 Kanaturyah ; in Bohemian, Aliyana ; in Swedish (Esfaj), Khirakliban ; in 
 Flemish, Isteghaniyyeh ; in French, Aghrandonah ; in Portuguese, Kosatiyah ; in 
 Arabic, Kostantinah ; in Persian, Kaisari Zemin ; in Indian, Takhti Riuii (the 
 throne of Rome) ; in Moghol, Hakdürkan ; in Tatar, Sakalibali ; in the 
 language of the Osmanlus, Islambul. Towards the sea it was never defended 
 by a ditch, which is there superfluous, but by a single wall ; but to guard the 
 entrance of the Bosporus and Hellespont, and to increase the security of the 
 city, the castles called Kilidu-1-bahrein (i. e. the key of the two seas), were 
 built. It is said to have had three hundred and sixty-six gates in the time of 
 Constantine, who left only twenty-seven open, and walled up the rest, the places 
 of which are still visible. 
 
 SECTION V. 
 
 Concerning the circumference of Constantinople. 
 In the year 1044 (1G34) (when I was first come to years of manhood, and used 
 to walk with my friends all over Islambul, at the time that Sultân Murâd 
 IV. had marched against (Rivan) Erivan, and Kojah Bairam Pasha was left as 
 Kâyim-makâm (viceroy), he used to visit my late father ; and, in the course of 
 conversation, inquire about the history of Islambul. "My lord," said my father, 
 " it has been built nine times, and nine times destroyed ; but had never, since it 
 has been in the hands of the house of Osman, fallen into such decay as now, when 
 waggons might be any where driven through the walls." He then suggested to 
 the Pasha, that this city, being the envy of the kings of the earth, and the royal 
 residence of the house of 'Osman, it would be unv/orthy him to suffer its walls 
 to remain in that ruinous condition during the period of his government ; and 
 that when the Sultân returned victorious from Rivan, he would be overjoyed on 
 seeing " the good city," his nest, as brilliant as a pearl, and compensate this 
 service by large remunerations, while the name of the Pâshâ would also be 
 blessed by future generations for so meritorious a work. All who were present 
 applauded what my father had said, and he concluded by repeating the Fiitihah. 
 The Mollâhs of Islambul, lyyub, Ghalatah, and Uskudâr (Scutari), the Shehr 
 emini (superintendent of the town), four chief architects, Seybânbâshî (the
 
 evliya efendi. 13 
 
 third in rank among the officers of the Janissaries), and all other men in office 
 were immediately summoned together, with the Imams of the 4,700 divisions 
 (mahallah) of the city, for the purpose of giving aid in repairing the fortihcations. 
 Many thousands of masons and builders having been assembled, the great work 
 was begun, and happily finished in the space of one year, before the return of 
 the Sultân from his victorious campaign at Rivan. 
 
 On receiving intelligence of the conquest of that fortress the joy was universal, 
 and the city was illuminated for seven days and seven nights. It was then 
 that a causeway, twenty cubits broad, was formed at the foot of the wall, along 
 the sea-shore, from Seraglio-Point to the Seven Towers ; and on it a high road 
 was made for the convenience of the sailors, who drag their vessels by ropes round 
 the point into the harbour. Close to the wall, all the houses, within and without, 
 were purchased by government, and pulled down to make room for the road, 
 and I then was enabled to measure the circumference of the city, by pacing it 
 round as I shall now explain. 
 
 Having said a bismillah on setting out, and going along the edge of the 
 ditch, from the Seven Towers to Abu lyyub Ensari, I found the distance 
 measured 8,810 paces, exclusive of the eight gates. From the little gate of 
 lyyiib to the Garden-gate (Baghcheh kapa), including the Martyr's gate (Shehid 
 kapu-si), a space comprehending fourteen gates, there are 6,500 paces. The 
 new palace (Yeni senii), which is the threshold of the abode of felicity (Asitanehi 
 Dâru-s-se'âdet), beginning from the barley-granary (Arpâ-enbâri), which is near 
 the head-lime-burner's gate (kirej-chi bashi kapu-si), has, in its whole circum- 
 ference, sixteen gates, ten of which are open, and six closed, except on extraor- 
 dinary occasions. The entire circuit of this new palace, built by Mohammed (II.) 
 the conqueror, is 6,500 paces. The distance from the Stable gate (Akhor-kapu), 
 along the new-made high road to the angle of the Seven Towers, measures 10,000 
 paces, and comprehends seven gates. According to this calculation, the whole 
 circumference of Islâmbül measures 30,000 paces, having ten towers in every 
 thousand paces, and four hundred towers in the sum total ; but, taking into the 
 account those in the triple wall on the land side, there are altogether 1,225 large 
 towers; of which, some are square, some round, some hexagonal. When Bairam 
 Pasha had undertaken a complete repair of the fortifications, he ordered the walls 
 to be measured by the builders' ell (arshin), and the whole circumference of the 
 city was found to be exactly 87,000 ells or cubits (zira"). 
 
 In the time of Kostantin (Constantine), there were five hundred cannons 
 planted on the arsenal (Top-khanah) near the lead-magazine, of which the iron 
 gates are still visible ; the same number was planted near Seraglio-Point, and
 
 14 THETRAVELSOF 
 
 a hundred round the foot of the Maiden's Tower (Kiz kuUeh-si, ?'. e. the Tower of 
 Leander). Not a bird could cross without being struck, from one of these three 
 batteries, so secure was Ishimbul from any hostile attack. There was then a 
 triple chain drawn from Ghalatah to Yemish Iskeleh-si, upon which a large 
 liridge was built, affording a passage for comers and goers, and opening when 
 necessary to allow the ships to go through. There were two other bridges 
 also across the sea, from Balâtkapû-si (Palace gate) to the garden of the arsenal 
 (Ters-khaneh-baghcheh-si), and from lyyub to Siidlijeh. In the time of Yanko 
 Ibn Madiyan, also, a triple chain of iron was drawn across the straits of the 
 Black Sea (Karah deniz boghazi), at the foot of the castle called Yoruz {i.e. 
 the castle of the Genoese), in order to prevent the passage of the enemy's ships. 
 I have seen fragments of these chains, which are still preserved at Islambiil in 
 the magazines of the arsenal, each ring of which is as wide across as a man's 
 waist, but they now lie covered with sand and rubbish. Islâmbûl was then in 
 so flourishing a state, that the whole shore to Silivri one way, and to Terkoz on 
 the Black Sea the other, was covered with towns and villages to the number of 
 twelve hundred, surrounded by gardens and vineyards, and following each other 
 in uninterrupted succession. Constantine, having reached the summit of great- 
 ness and power, could easily have conquered the world, but he preferred em- 
 ploying the remainder of his life in the embellishment of his capital. On the 
 great festivals, such as the Red-egg-days (Kizil yumurtah günleri, /. e. Easter), 
 Mother Meryem's days (the Feasts of the Virgin), Isvat Nikolah (St. Nicolas), 
 Kasim (St. Demetrius), Khizr Ilyas (St. George), Aûsh-dûs, (i. e. the Feast of 
 the Exaltation of the Cross, on the 14th of September), the casting of the 
 crosses into the water (the Epiphany), the days of Karah-kondjoloz (pro- 
 bably days on which evil spirits were exorcised), and on all Sundays (Bazar 
 günleri, i. e. market days), the walls of Constantinople were covered with scarlet 
 cloth, and the emperor himself, having his beard adorned with pearls, and the 
 Kayanian crown of Alexander on his head, walked in solemn processian through 
 the streets of the city. 
 
 The number of Paces between each of the twenty -seven Gates. 
 From the Koshk (Kiosk) to the gate of the Seven Towers - - 1,000 paces. 
 
 From thence to the Silivri-gate ---- 2,010 
 
 To the Yeni-kapii (New-gate) -.-..----. 1,000 
 
 To the Top-kapu (Cannon-gate) - 2,900 
 
 To the Adrianople-gate 1,000 
 
 To the Egri-kapu (Crooked-gate) 900 
 
 These six gates are all on the west side of the city, looking towards Adrianople.
 
 evliya efendi. 15 
 
 From thence to the lyyı'ıb Ensiiri-gate 1,000 paces. 
 
 To the Baliit kapû-si (the gate of the Palatium) ----- 700 
 
 F;inûs-kapu-si (Fanal-gate) - . - 900 
 
 To the Petrah-kapu- - GOO 
 
 To the Yeni-kapu (New-gate) 100 
 
 To the Ay;\-kapu - 300 
 
 To the Jubâli-kapû 400 
 
 To the Un-kapani-kapu (Flour-market-gate) ------ 400 
 
 The Ayazmah-kapii (Fountain-gate) 400 
 
 To the Odun-kapu (Timber-gate) --------- 400 
 
 To the Zindân-kapû-si (Prison-gate) - - 300 
 
 To the Bâluk-bâzâri-kapû (Fish-market-gate) 400 
 
 To the Yeni jâma'-kapû-sî (New Mosque-gate) 300 
 
 This, which is also called the Valideh kapu-si (Queen Mother's-gate), was 
 erected in order to give access to the new mosque built by that princess. 
 
 From thence to Shehid kapu-si (Martyr"s-gate) 300 paces. 
 
 These fourteen gates, from lyyûb-kapû-sl to Shehid-kapû-sî, all open to the 
 sea-shore, and face the north. The gates in the circuit of the imperial palace 
 {serai hümâyûn) are all private, and are, 1. the Kirech-ji (lime-burners) ; 2. the 
 Oghrim, from which the corpses of criminals executed in the seraglio are 
 thrown into the sea ; 3. the Balukchi (fishmongers); 4. the Ich akhor (privy 
 stable gate), looking southward ; and 5. the gate of Bayazid khan, which also 
 faces the south, but is not always open. 6. The imperial (B;'ibi hümâyûn) 
 or gate of felicity (Babi Sa'adet), also open to the south, and within it there 
 are three gates in the same line: one of them is the (7.) Servi-kapu-si (the 
 cypress gate), by which the Sultan issues when he visits Sancta Sophia, or takes 
 his rounds through the city in disguise: another is (8.) Sultân Ibrahim's gate, 
 also opening to the south, near the cold spring {söük cheshmcJi) ; a third is (9.) the 
 Sokolll Mohammed Pasha kapii-si, a small gate near the Alâi-koshk, looking to 
 the west; a fourth, also facing westward, is (10.) Suleiman Khân kapu-si, a 
 small gate now always shut.> (11.) The iron gate (Demir kapû) is a large portal 
 facing the west, and appropriated to the use of the Böstânjis and imperial favourites 
 (Musâhibler, i. e. 'Era-ipot) , The above-mentioned eight private gates, from the Akhor 
 kapû to the D^mir kapû, all open into the city ; but there are nine other pri- 
 vate gates opening to the sea on the Seraglio-Point, and facing the north. 
 
 The whole circuit of the Seraglio measures 6,500 paces. 
 
 From the Privy Stable to the Public Stable-gate'(khâss-û-'âm akhor kapu-sl), 
 there are ,-.-- 200 paces.
 
 16 THE TRAVELS OF 
 
 From thence to the Chatladi (Broken-gate) 1,300 paces. 
 
 To the Kum-kapu (Sand-gate) 1,200 
 
 To the Lankah-gate - - - 1,400 
 
 Thence to the gate of Daiid Pasha _._._ 1,600 
 
 To the Samatiyah-gate - 800 
 
 To the Narli-gate 1,600 
 
 To the gate of the inner castle of the Seven Towers - - . - 2,000 
 Seven of these gates open towards the east, and as the winds blow from 
 the south-east with great violence, the quay built by Bairam Pasha was soon 
 destroyed, so that when I paced the circuit, as mentioned above, in the reign of 
 Ibrahim Khan, I was obliged to pass between the Stable-gate and the Seven 
 Towers, within the walls. I then found the whole circuit to be 29,810 paces ; 
 but, in Bairam Pasha's time, when I went outside the walls, it measured 
 exactly 30,000 paces, or 87,000 builders' cubits (ıni'mâr arshünı). 
 
 SECTION V. 
 On the wonderful Talismans within and without Kostantineh. 
 First talisman. In the 'Avret-Bâzâri (female-slave-market), there is a lofty 
 column (the pillar of Arcadius) of white marble, inside of which there is a winding 
 staircase. On the outside of it, figures of the soldiers of various nations, Hin- 
 dustanies, Kurdistiinies, and Multanies, whom Yanko ibn Madiyan vanquished, 
 were sculptured by his command ; and on the summit of it there was anciently 
 a fairy-cheeked female figure of one of the beauties of the age, which once a 
 year gave a sound, on which many hundred thousand kinds of birds, after flying 
 round and round the image, fell down to the earth, and being caught by the 
 people of Rum (Romelia), provided them with an abundant meal. Afterwards, 
 in the age of Kostantin, the monks placed bells on the top of it, in order to 
 give an alarm on the approach of an enemy ; and subsequently, at the birth of 
 the Prophet, there was a great earthquake, by which the statue and all the 
 bells on the top of the pillar were thrown down topsy-turvy, and the column 
 itself broken in pieces : but, having been formed by talismanic art, it could not be 
 entirely destroyed, and part of it remains an extraordinary spectacle to the 
 present day. 
 
 Second talisman. In the Tauk-Bazar (poultry-market) there is another needle- 
 like column (the pillar of Theodosius), formed of many pieces of red emery 
 {sûmpârelı) stone, and a hundred royal cubits {zira meliki) high. This was also 
 damaged by the earthquake which occurred in the two nights during which the 
 Pride of the World was called into existence ; but the builders girt it round with
 
 evliya efendi. 17 
 
 iron hoops, as thick as a man's thigli, in forty places, so that it is still firm and 
 standing. It was erected a lumdred and forty years before the era of iskender ; 
 and Kostantin placed a talisman on the top of it in the form of a starling, which 
 once a year clapped his wings, and brought all the birds in the air to the place, 
 each with three olives in his beak and talons, for the same purpose as was 
 related above. 
 
 Third talisman. At the head of the Serraj-khaneh (saddlers' bazar), on the 
 summit of a column stretching to the skies (the pillar of Marcian), there is a - 
 chest of white marble, in which the unlucky-starred daughter of king Puzentin 
 (Byzantius) lies buried ; and to preserve her remains from ants and serpents 
 was this column made a talisman. 
 
 Fourth talisman. At the place called Alti Mermer (the six marbles), there 
 are six columns, every one of which was an observatory, made by some of the 
 ancient sages. On one of them, erected by the Hakim Filikiis (Philip), lord of 
 the castle of Kavulah, was the figure of a black fly, made of brass, which, by 
 its incessant humming, drove all flies away from Ishimbol. 
 
 Fifth talisman. On another of the six marble columns, Iflâtûn (Plato) the 
 divine made the figure of a gnat, and from that time there is no fear of a single 
 gnat's coming into Islâmbûl. 
 
 Sixth talisman. On another of these columns, the Hakim Bokrat (Hippo- 
 crates) placed the figure of a stork, and once a year, when it uttered a cry, all 
 the storks which had built their nests in the city died instantly. To this time, 
 not a stork can come and build its nest within the walls of Ishimbol, though 
 there are plenty of them in the suburbs of Abu lyyub Ensari. 
 
 Seventh talisman. On the top of another of the six marble columns, Sokrat 
 the Hakim (^i.e. Socrates the sage) placed a brazen cock, which clapped its wings 
 and crowed once in every twenty-four hours, and on hearing it all the cocks of 
 Islâmbûl began to crow. And it is a fact, that to this day the cocks there crow 
 earlier than those of other places, setting up their kü-kiri-küd (i. e. crowing) at 
 midnight, and thus warning the sleepy and forgetful of the approach of dawn 
 and the hour of prayer. 
 
 Eighth talisman. On another of the six columns, Fisâghorât (Pythagoras the 
 Unitarian), in the days of the prophet Suleiman (Solomon), placed the figure 
 of a wolf, made of bronze (tig), the terror of all other wolves ; so that the flocks 
 of the people of Ishimbol pastured very safely without a shepherd, and walked 
 side by side with untamed wolves very comfortably. 
 
 Ninth talisman. On another of these columns were the figures in brass of 
 a youth and his mistress in close embrace ; and whenever there was any cool- 
 
 D
 
 18 THETRAVELSOF 
 
 ness or quarrelling between man and wife, if either of them went and em])raced 
 this column, they were sure that very night to have their afflicted hearts restored 
 by the joys of love, through the power of this talisman, which was moved by 
 the spirit of the sage Aristaüilîs (Aristotle). 
 
 Tenth talisman. Two figures of tin had been placed on another of the six 
 columns by the physician .Jâllnûs (Galen). One was a decrepit old man, bent 
 double ; and opposite to it was a camel-lip sour-faced hag, not straighter than 
 her companion : and when man and wife led no happy life together, if either of 
 them embraced this column, a separation was sure to take place. Wonderful 
 talismans were destroyed, they say, in the time of that asylum of apostleship 
 (Mohammed), and are now buried in the earth. 
 
 Eleventh talisman. On the site of the baths of Sultan Bayazid Veli there was 
 a quadrangular column, eighty cubits high, erected by an ancient sage named 
 Kirbariyii, as a talisman against the plague, which could never prevail in 
 Islambol as long as this column was standing. It was aftei-wards demolished 
 by that sultan, who erected a heart-rejoicing hammcim in its place ; and on that 
 very day one of his sons died of the plague, in the garden of Daud Pasha 
 outside of the Adrianople-gate, and was buried on an elevated platform (soffah) 
 without : since which time the plague has prevailed in the city. 
 
 Twelfth talisman. In the Tekfur Serai, near the Egri kapii, there was a large 
 solid bust of black stone, on which a man named Muhaydak placed a brazen 
 figure of a demon {'ûfrît), which once a year spit out fire and flames ; and 
 whoever caught a spark kept it in his kitchen ; and, as long as his health was 
 good, that fire was never extinguished. 
 
 Thirteenth talisman. On the skirt of the place called Zirek-bashi there is 
 a cavern dedicated to St. John, and every month, when the piercing cold of 
 winter has set in, several black demons {könjdlöz) hide themselves there. 
 
 Fourteenth talisman. To the south of Aya Sofiyah there were four lofty 
 columns of white marble, bearing the statues of the four cherubs (kerri'tblir), 
 Gabriel (Jebrayil), Michael (Mikayil), Rafael (israfil), and Azrael (Azrayil), 
 turned towards the north, south, east, and west. Each of them clapped his 
 wings once a year, and foreboded desolation, war, famine, or pestilence. These 
 statues were upset when the Prophet came into existence, but the four columns 
 still remain a public spectacle, near the subterraneous springs (chukitr cheshmth) 
 of Aya Sofiyah. 
 
 Fifteenth talisman. The great work in the Atmeidan (Hippodrome), called 
 Milyon-par (Millium?), is a lofty column, measuring a hundred and fifty 
 cubits {arsh'hi) of builder's measure. It was constructed by order of Kostan-
 
 evliya efendi. 19 
 
 tın, of various coloured stones, collected from the 300,000 cities of which he 
 was king, and designed to be an eternal monument of his i)ower, and at the 
 same time a talisman. Through the middle of it there ran a thick iron axis round 
 which the various coloured stones were placed, and they were all keijt to<>-ether 
 by a magnet, as large as the cupola of a bath {hammâm), fixed on its summit. 
 It still remains a lasting monument ; and its builder, the head architect Ghiir- 
 bârîn by name, lies buried at the foot of it. 
 
 Sixteenth talisman. This is also an obelisk of red coloured stone covered 
 with various sculptures, and situate in the At-meidan. The figures on its sides 
 foretell the different fortunes of the city. It was erected in the time of Yanko 
 ibn Madiyan, who is represented on it sitting on his throne, and holdino- a rino- 
 in his hand, implying symbolically, ' I have conquered the whole world, and 
 hold it in my hands like tliis ring.' His face is turned towards the east, and 
 kings stand before him, holding dishes, in the guise of beggars. On another 
 are the figures of three hundred men engaged in erecting the obelisk, with the 
 various machines used for that purpose. Its circumference is such that ten 
 men cannot span it ; and its four angles rest on four brazen seats, such that, 
 when one experienced in the builder's art has looked at it, he puts his fino-er on 
 his mouth. 
 
 Seventeenth talisman. A sage named Surendeh, who flourished in the days 
 of error, under king Puzentin, set up a brazen image of a triple-headed dragon 
 {azhderha) in the Atmeidan, in order to destroy all serpents, lizards, scorpions, 
 and such like poisonous reptiles : and not a poisonous beast was there in the 
 whole of Mdkedoniyyah. It has now the form of a twisted serpent, measuring 
 ten cubits above and as many below the ground. It remained thus buried in 
 mud and earth from the building of Sultan Ahmed's mosque, but uninjured, 
 till Selim II., surnamed the drunken, passing by on horseback, knocked oft' 
 with his mace the lower jaw of that head of the dragon which looks to the 
 west. Serpents then made their appearance on the western side of the city, 
 and since that time have become common in every part of it. If, moreover, 
 the remaining heads should be destroyed, Islambol will be completely eaten up 
 with vermin. In short, there were anciently, relating to the land at Islambol, 
 three hundred and sixty-six talismans like those now described, which are all 
 that now remain. 
 
 Talismans rclathig to the Sea. 
 
 First talisman. At the Châtkidi-kapıı, in the side of the palace of an emperor 
 whom the sun never saw, there was the brazen figure of a demon {div) upon a 
 
 D 2
 
 20 THETRAVELSOF 
 
 square column, which spit fire, and burnt the ships of the enemy whenever 
 it was they approached from the White Sea (Archipelago). 
 
 Second talisman. In the galley-harbour {kadirgliah limanı) there was a brazen 
 ship, in which, once a year, when the cold winter-nights had set in, all the 
 Witches of Islambol used to embark and sail about till morning, to guard the 
 White Sea. It was a part of the spoils captured with the city by Mohammed 
 II. the conqueror. 
 
 Third talisman. Another brazen ship, the counterpart of this, was constructed 
 at the Top-khanah (cannon-foundery), in which all the wizards and conjurors 
 kept guard towards the Black Sea. It was broken in pieces when Yezid Ibn 
 Mo'aviyyah conquered Ghahitah. 
 
 Fourth talisman. At Seraglo-Point there was a triple-headed brazen dragon, 
 spitting fire, and burning all the enemy's ships and boats whichever way they came. 
 
 Fifth talisman. There were also, near the same place, three hundred and 
 sixty-six lofty columns bearing the figures of as many marine creatures ; a White 
 sun fish {khamsin balighi) for example, which, when it uttered a cry, left not a 
 fish of that kind in the Black Sea, but brought them all to Makedun, where all 
 the people got a good bellyful of them. 
 
 The sixth talisman was, that, during all the forty days of Lent, all kinds of 
 fish were thrown ashore by the sea, and caught without any trouble by the 
 people of Eum (Turkey). 
 
 All these talismans having been overthrown by the great earthquake on the 
 night of the prophet's birth, the columns which bore them still lie strewed like 
 a pavement along the Seraglio-Point, from the Selimiyyeh Koshk, to the castle 
 of Sinan Pasha, and are manifest to those who pass along in boats. Though 
 upset they still retain their talismanic virtues, and every year bring many thou- 
 sand fishes to the shore. 
 
 There were also twenty-four columns round Islambol, each bearing a talisman. 
 All could be visited by a man in one day, provided it was a day of fifteen hours : 
 now the longest day at Islambol, from sun-rise to sun-set, is fifteen hours and 
 a half. That city is situated in the middle of the fifth climate, and therefore 
 enjoys excellent air and water. 
 
 SECTION VII. 
 
 Concerning the Mines within and without the City of Kostantin. 
 
 By God's will there was anciently a great cavern in Islambol, below the Sul- 
 tan's mosque (Sultan jami'-si), filled with sulphur, nitre, and black powder, from 
 which they drew supplies in time of need. Having, by the decree of heaven.
 
 evliya efendi. 21 
 
 been struck by lightning in the time of Kostantin, or, according to our tradition, 
 at the time of the taking of the city by the conqueror, all the large buildings 
 over the cavern were blown up, and fragments of them scattered in every direc- 
 tion ; some may still be seen at Uskudar (Scutari), others at Sahijak buruni, and 
 Kâzı koi (Chalcedon) ; one large piece, particularly, called the Kaba-tash, and 
 lying in the sea before the chismehler tekkiyeh, to the north of the village of 
 Funduk-li, near Top-khanah, was probably thrown there when the city was 
 blown up. 
 
 In the neighbourhood of the castle of Kûm-bûrghaz, half a day's journey from 
 the Seven Towers, to the south of Islambol, a fine white sand is found, in 
 great request among the hour-glass makers and goldsmiths of Islambol and 
 Firengistan (Europe). 
 
 Near the privy-garden of Daud Pasha, outside of the Adrianople-gate, there 
 are seven stone quarries, which appear to be inexhaustible. It is called the stone 
 of Khizr, because it was pointed out by that prophet for the construction of Aya 
 Sofiyah. 
 
 A kind of soft clay {tin) like electuary (jnaji'in), found near the suburb of Abu 
 lyyub ansari, is called tin ansari; it is has a sweet scent like terra sigillata {tini 
 makhtlim), from the island of Alimani (Jezirehi Alimani, i. e. Lemnos) ; and it is 
 used for the sigillate earth found at Lemnos ; making jugs, a draught from which 
 refreshes like a draught of the water of life. 
 
 From a pool {bulmreh) between the suburbs of lyyub Sultan and Khâs-k6i, divers 
 bring up a kind of black clay, which is excellent for making jugs, cups, plates, 
 and all kinds of earthenware. 
 
 The springs of Jendereh-ji, in the delightful promenade {mes'ıreh-gâh) called 
 Kaghid Khânah (Kiahet-haneh, or les eaux douces, i. e. fresh- water springs), are 
 famous all over the world. The root of a kind of lign-aloes {eker) is found there 
 superior to that of Azak (Assov), the city of Kerdeh, or the canal of the castle of 
 Kanizzhah. One of its wonderful properties is, that when a man eats of it it 
 occasions a thousand eructations; it fattens tortoises marvellously, and the 
 Franks of Ghalatah come and catch them, and use them in all their medicines 
 witli great advantage. 
 
 At Sari Yâr, north of Kaghid Klianeh, a kind of fermented clay is found, which 
 smells like musk, and is used in making jugs and cups, which are much valued, 
 and offered as presents to the great. 
 
 At the village of Sâri Yâr, near the entrance of the strait of the Black Sea, 
 there is a lofty mountain of yellow-coloured earth, covered with gardens and 
 vineyards up to its summit. On its outside, near to the sea-shore, there is a
 
 22 THE TRAVELS or 
 
 cavern containing a mine of pure gold, free from any alloy of Hungarian (Ungurûs) 
 Bûndûkiinî brass. From the time of the infidels till the reign of Sultân Ahmed, 
 it was an imperial domain, farmed out for one thousand yiik of aspers (loads, 
 each equal to 100,000). The Defterdar, Ekmek-ji-zadeh Ahmed Pasha, closed it, 
 as bringing little into the treasury ; it is now, therefore, neglected, but if opened 
 again by the Sultan's order would be found a very valuable mine. 
 
 From this mountain in the valley of Gök-sû, near the castles (his/tr) on the Bos- 
 phorus, a kind of lime is obtained which is whiter than snow, cotton, or milk, 
 and cannot be matched in the world. 
 
 In the same favourite place of resort, the valley of Gok-sii, a kind of red earth 
 is found, of which jugs, plates, and dishes are made ; and the doctors say, that 
 pure water drunk out of vessels made of this earth cures the basuri demevi 
 (blood-shot eyes ?). 
 
 In the mountains near ths town of Uskudâr (Scutari), is found a kind of fossil 
 whetstone (Jtayâghâu), which breaks in large slabs, and is much used for tomb- 
 stones. 
 
 Beneath the palace known by the name of Ghalatah-serai, above the suburb 
 of Top-khanah, is an iron mine, called the mine of old Islambol, and the ore 
 extracted from it is known by that name all over the world. Not a soul in the 
 universe knew any thing of it till Khizr pointed it out, in the time of king Fe- 
 rendu, for the building of Aya Sofiyah ; and all the ironwork of that edifice, as 
 well as the iron hoops round the column in Taûk-bazâr [Forum Theodosii], 
 were made of iron from Eski Stambol. The mine was worked till the time of 
 Sultiin Bayazid Veli, who was much pleased with the air and water of the place, 
 and often spent some time there; and having been admonished in a dream by the 
 Prophet, founded a hospital and college on the spot; and having finally made it 
 a school for pages of the seraglio, the mine was abandoned. The humble writer 
 of this remembers, in the time of his youth, when 'Osman the Martyr was on 
 the throne, there was between the lead-magazine {kurshıınlî makhzcii) and Top- 
 kapu a manufactory of Damascus blades, made from the iron of this mine, where 
 Mohamed the Conqueror, who established it, had most excellent blades made. 
 I myself have seen Mustafâ, the head sword-maker of Sultân Murâd IV., and 
 master of little David, working in that manufactory. It was a large building, 
 outside of the walls, on the sea-shore. Afterwards, when Sultân Ibrahim ascended 
 the throne, Kara Mustafâ Pâshâ became a martyr, and every thing was thrown 
 into confusion ; this building was turned into a house for the Jews, by 'Ali Aghâ, 
 superintendant of the custom-house, and neither the name, nor any trace of the 
 mine or the sword manufactory, are to be found.
 
 evliya efendi. 23 
 
 The thirteenth mine is that mine of men, the Good City, i. e. Kostantiniy- 
 yeh, which is an ocean of men and beautiful women, such as is to be found no 
 where else. It is said, that ifa thousand men die and a thousand and one are 
 born, the race is propagated by that one. But Islambol is so vast a city, that if 
 a thousand die in it, the want of them is not felt in such an ocean of men ; and 
 it has therefore been called Kani Insân, 'a mine of men.' 
 
 SECTION VIII. 
 
 Sieges of Constantinople, 
 
 In the forty- third year of the Hijreh (A.D. 663), Mo'aviyyah became Comman- 
 der of the Faithful ; and in the course of his reign sent his commander in chief 
 Moslemah, son of 'Abdu-1-malik, at the head of a hundred thousand men of 
 the Syrian army, with two hundred ships, and two hundred transports laden with 
 provisions, ammunition, &c. from the port of Shâm-Tarah-bolûs (Tripoli in Syria), 
 and trusting in God, first against the island of Miiltah, which at that time was 
 Rodos (Rhodes), and of which they made a conquest almost as soon as they 
 disembarked. They next proceeded to the islands of Istanko'i (Cos), Sakiz 
 (Scio), Medelli (Mitylene), Alimaniyah (Lemnos), and Bozjah (Tenedos), which 
 were taken in a few days ; and they immediately afterwards laid siege to 
 Kostantaniyyeh, having taken four hundred ships in their passage, and inter- 
 cepted all vessels laden with provisions coming from the White or Black Sea. 
 The infidels soon sued for peace, on condition of paying the annual tribute of a 
 galley laden with money ; and the victorious general returned to Arabia with 
 joy and exultation, carrying with him the impure son of that erring king (kirâl) 
 Herkil (Heraclius) as a hostage, with treasures to the amount of some millions 
 of piastres. 
 
 Secof id Siege. In the fifty-second year of the Hijrah of the pride of the world 
 (A.D. 671), Ebu lyyub Ansari, the standard-bearer of the Prophet, and 'Abdu- 
 llah ibn 'Abbas ibn Zeid, proceeding with some thousands of the illustrious 
 companions of the Prophet, and 50,000 brave men, in two hundred ships, 
 followed by reinforcements under the command of Moslemah, first carried 
 supplies to the warriors of Islam in garrison at Rodos, and then, casting anchor 
 before the Seven Towers and landing their men, laid siege to IsUimbol by sea 
 and land. Thus, for six months, did this host, which had the fragrance of 
 Paradise, contend day and night with the infidels. By the wise decree of God. 
 Ebu lyyub their leader suftered martyrdom in one of these assaults, by an arrow 
 from a cross-bow : but, according to a sure tradition, he was received into mercy 
 (i. e. he died) of a disorder in his bowels.
 
 24 THE TRAVELS OF 
 
 Tliird Sies;e. In the year of the Hijrah 91 (A.D. 710), by order of the khalif 
 Suleiman, son of 'Abdu-liah of the Beni Ummayyah, his nephew 'Omar ibn 
 'Abdu-l-'aziz marched by land against Islambol with 87,000 men, who ravaged 
 Ghalatah with fire and sword, and having carried off an immense booty, 
 crossed over into Anatoli (Natolia) ; and after having laid siege to Sinob, which 
 made its peace at a great price, and Kastemuni, the capture of which likewise 
 it did not please God to make easy to him, he returned to Syria (Sham). 
 
 The fourth Siege. In A.H. 97 (A.D. 716), the same khalif again sent his 
 nephew 'Omar ibn "Abdu-l-'aziz against IsLimb61, with an army of 120,000 men 
 by land, and 80,000 embarked in three hundred ships at sea. They established 
 their winter-quarters that year in the town of Belkis-Ana, near Aidinjik (Cy- 
 zicus), in the district of Brusah, and in the following spring they laid siege 
 to Islambol, and reduced the inhabitants to the greatest distress, by laying 
 waste all the surrounding fields and meadows. 
 
 The Jifth Siege. In the year of the Hijrah , 'Omar ibn 'Abdu-l-'aziz, 
 
 having become khalif of Sham (Syria), sent an army of 100,000 men, by land 
 and by sea, against Islambol, and crossing the Strait of the Black Sea at 
 Ghalatah, conquered it, and built the mosque of the lead magazines ; and the 
 mosque of the Arabs (Arab jami'si) in that suburb was likewise named from 
 its havino- been built by. him. Having erected a lofty heaven-aspiring tower at 
 Ghalatah, he called it Medineto-1 Kahr (the City of Oppression). He made 
 peace with the Tekkiir of Islambol on condition that Mohamedans should be 
 allowed to settle in that city, from the Crooked (Egri) and Adrianople gates, 
 and the hill on which the Suleimaniyyah stands, to that of Zirek-bashi, and from 
 thence by the flour-market (un-kapani) as far as lyyub Ensari. He built the 
 rose-mosque (Gul-jami'i) in the market of Mustafli Pasha, erected the court of 
 justice near the Sirkehji tekiyeh, and formed a new district of the town at the 
 summer-quarters of Kojah Mustatli Pâshâ, near the Seven Towers. Another 
 condition on which this unilluminated Tekkur (emperor) obtained peace, was the 
 annual payment of a tribute (kharaj) of 50,000 pieces of gold. 'Omar ibn 
 'Abdul'-aziz fixed his winter-quarters at Ghalatah for that year, having received 
 the tribute due for three hundred years in consequence of a former treaty, 
 departed, leaving Suleiman ibn 'Abdu-1 Malik governor of Ghalatah, and 
 appointing Moselmah his Grand Vizir. His fleet having met near Rodosto one 
 of two hundred sail, sent by the infidels to succour the Tekkur, a great battle 
 ensued ; and just as the infidels were about to be destroyed, a stormy wind 
 sprung up and drove both fleets on shore, notwithstanding all the cherubims in 
 heaven emulated the zeal of the true believers on earth. The Moslims disem-
 
 EVLİYA efendi. 25 
 
 barked, laid waste all the villages round about, carried away more than 3,000 
 horses, asses, and mules, and 23,000 prisoners. The treasures taken from the 
 ships which were sunk, were so great, that God only knows their amount ; and 
 the number of the dust-licking infidels passed over the edge of the sword such 
 that their bones lie piled up in heaps in a well known valley, called even now 
 'Omar Kirdughi Jördû, i.e. 'the camp broken up by 'Omar.' After gaining 
 another signal victory by sea and land, he returned into Syria (Sham). 
 
 ThesLith Siege. In the year of the hijrah 160 (A.D. 777) Mervan ibnu-1 
 Hakem besieged Islambol with an army of 150,000 Moslims and a fleet of 
 a thousand ships during six months, added three new districts and built a 
 mosque in the Mahommedan part of the city, and compelled Mesendun, son of 
 Herakfl (Heraclius), to pay a yearly tribute of 500,000 golden tekyânûses, 
 {i. e. coins called Decianus). 
 
 The seventh Siege. Seventy-four years after the peace made with Mervan, 
 in the year of the hijrah 239 (A.D. 853-4), after the conquest of Malatiyyah, 
 Islambol was pillaged by the khalif Yahya son of 'Ali, who returned to Khar- 
 rân (Charrhge) after having smote 20,000 infidels with the edge of the sword. 
 
 The eighth Siege. Sixteen years afterwards, A. H. 255 (A.D. 869), I'liyâ 
 (Elias) son of Herakil being king (kiral) of Islambol, Harunu-r-rashid marched 
 from his paradisiacal abode at the head of 50,000 troops ; but finding it difficult 
 to effect the conquest of the city, he made peace on condition of receiving 
 as much ground within the walls as a bull's hide would cover. He therefore 
 cut the hide into strips, so as to enclose space enough in the district of Kojah 
 Mustafâ Pâshâ for building a strong castle, and he fixed the annual tribute at 
 50,000 fuluri (florins). He then returned to Baghdad, having levied the tribute 
 (kharaj) due for the last ten years. 
 
 About this time the infidels, taking advantage of the dissensions which pre- 
 vailed among the Muselmans respecting the khalifat, massacred all those 
 established in Islambol and Ghalatah, not however without great loss on their 
 own side, the king and royal family being all slain ; in consequence of which 
 Ghinindo Mihal (Grando Michael), a grandson of Herakil who had come from 
 Firengistân, was made king ; and on that very day Seyyid Bâbii Ja'fer, one of 
 the descendants of Imam Hosein, and Sheikh Maksud, one of the followers of 
 Veisu-1-Karni, sent by Harunu-r-rashid as ambassadors, entered Islambol. 
 They were attended by three hundred fakirs and three hundred followers, and 
 were received by the new king with innumerable honours. The Sheikh asked 
 and obtained permission to bury the remains of the many thousand martyrs 
 who had been slain in the late massacre, which lasted seven days and seven 
 
 E
 
 26 THE TRAVELS OF 
 
 niglits. He immediately set to wuik, and with the aid of his own three 
 hundred fakirs and Baba Ja fer's three hundred followers, buried those many 
 thousand martyrs in the places where they had died. In the ancient burying 
 ground behind the arsenal, there are large caverns and ancient vaults, where, 
 from the time of 'Omar ibn 'Abdu-l-'aziz, some thousand companions (of the 
 Prophet) had been buried. To that place Sheikh Maksad carried some thousand 
 bodies of these martyrs, and buried them there, where, on a hewn stone, there is 
 written in large and legible characters, so that it may be easily read, this 
 inscription, said to be by the Sheikh's own blessed hand : 
 
 These are the men wlio came and went ! 
 
 In this frail world (dârijenâ) what have they done ? 
 
 They came and went, what have they done? 
 
 At last to th' endless world (dari Imka) they're gone. 
 
 It is to this day celebrated throughout the world as an extraordinary inscription, 
 and is visited by travellers from Rum (Greece), 'Arab (Arabia), and 'Ajem 
 (Persia). Some of them, who, in the expectation of finding hidden treasures, 
 began to work at these ancient buildings with pickaxes like Ftrhad's, perished 
 in the attempt, and were also buried there. Some holy men make pilgrimages 
 to this place barefoot on Friday nights, and recite the chapter entitled Tekasur 
 (Koran, chap. 102) ; for many thousands of illustrious companions (of the Prophet) 
 JMohc'ijinn, (who followed him in his flight), and Aiixur.s (auxiliaries) are buried 
 in this place. It has been also attested by some thousands of the pious, that 
 this burial ground has been seen some thousands of times covered with lights on 
 the holy night of Alkadr (i. e. sixth of Ramazân). 
 
 In short, Seyyid Baba Ja'fer, Harimu-r rashid's ambassador, having been 
 enraged, and taking ott'ence at his not having been well received by the king 
 Ghinindo Mihal, reproached him bitterly, and suffered martyrdom by poison in 
 consequence of it. He was buried by Sheikh Maksiid, who received an order 
 to that etiect, in a place within the prison of the infidels, where, to this day, 
 his name is insulted by all the unbelieving malefactors, debtors, murderers, &c. 
 imprisoned there. But when (God be praised !) Islâmböl was taken, the prison 
 having likewise been captured, the grave of Seyyid Ja'fer Baba Sultan, in the 
 tower of the prison [the Bagno], became a place of pilgrimage, which is visited 
 by those who have been released from prison, and call down blessings in oppo- 
 sition to the curses of the unbelievers. 
 
 The ninth Siege. Three years after that great event related above, Hârû- 
 nu-r-rashid marched from Baghdad with an immense army, to require the blood 
 of the faithful from the infidels of Riirn (Asia Minor and Greece), and
 
 evliya efendi. 27 
 
 having reached Malatiyyah, which was conquered by Jafer Ghazi, surnamed 
 Seyyid Battiil, that hero led the vanguard of the army into Rum ; and Hân'ın 
 himself brought up the rear with reinforcements. Having taken possession of 
 the straits, they blockaded the city, cut off all its supplies, gave no quarter, 
 slew 300,000 infidels, took 70,000 prisoners, and made an immense booty, which 
 they sent to Haleb (Aleppo) and iskenderun, and then returned laden with 
 sjKiils to Baghdad. Yaghfiir (void of light), the king at that time, was taken 
 prisoner and carried before Harun, who gave him no quarter, but ordered him to 
 be hung in the belfry of Aya Sofiyyah (Sancta Sophia). Having been from 
 my infancy desirous of seeing the world, and not remaining in ignorance, I 
 learned the Greek and Latin languages of my friend Simyun (Simeon) the gold- 
 smith, to whom I explained the Persian glossary of Shahidi, and he gave me 
 lessons in the Aleksanderah (Alexandra), /. e. the History of Alexander. He 
 also read to me the history of Yan van, from which these extracts are taken. 
 But after the race of the Ceesars (Kayasirah) became extinct in Kanâtûr, Kos- 
 tantiniyyah fell into the hands of various princes, till the house of Osman 
 arose in A.H. 699 (A.D. 1.300), and, at the suggestion of 'Akiu-d-din the 
 Seljûkî, first turned its attention to the conquest of that city. 
 
 SECTION IX. 
 Concerning the Sieges of Constantinople by the Ottoman Emperors. 
 The first portion of the descendants of Jafeth which set its foot in the country 
 of Rum (Asia Minor) was the house of the Seljukians, who, in alliance with the 
 Danishmendian Emirs, wrested, in A.H. 476 (A.D. 1083), the provinces of 
 Malatiyyah, Kaisariyyah, 'Alaiyyah, Karaman, and Koniyah from the hand 
 of the Greek emperors (Kaisari Rum Yûnâniyân). They first came from Mâ- 
 verâu-n-nehr (Transoxiana). On the extinction of the Seljukian dynasty, A.H. 
 GOO (A.D. 1204), Suleiman-shah, one of the begs (lords) of the town of Mâhân 
 in Turan, and his son Ertoghrul, came into Rum, to the court of Sultan 'Alau-d- 
 din. The latter having been set on his feet as a man (er-toghrilub), and made a 
 beg by that prince, made many brilliant conquests, and, at the death of 'Alau- 
 d-din, was elected sovereign in his stead, by all the great men (a'yân) of 
 the country. He died at the town of Sukudjuk, and was succeeded by his son 
 'Osman, who was the first emperor (pâdishâh) of that race. He resided at 
 'Osmanjik, from whence the dazzling beams of the Mohammedan faith shed 
 their light over Anatoli, Germiyan, and Karaman. In the time of his son and 
 successor, the victorious O'rkhan, seventy-seven heroes, friends of God (evliyau-l- 
 lah, i. e. saints) fought under the banners of the Prophet. 
 
 E 2
 
 28 THETRAVELSOF 
 
 It was in his reign, that the holy (veli) Hâji Begtash, who had been in Kho- 
 rasdn, one of the followers of our great ancestor, that Turk of Turks, Khojah 
 Ahmed Yasevi, came over to his camp with three hundred devout (sahibi 
 sejjddeh) fakirs carrying drums and standards, and, as soon as they had met 
 O'rkhan, Brusah was taken. From thence he proceeded to the conquest of Con- 
 stantaniyyeh. His son, Suleiman Beg, joined by the permission and advice of 
 Begtash and seventy great saints (evliya), with forty brave men, such as Karah 
 Mursal, Karah Kojah, Karah Yalavâ, Karah Bigha, Karah Sighlah, in short 
 forty heroes (bahadur) called Karah (black), crossed over the sea on rafts, and 
 set foot on the soil of Riirn, shouting Bismillah, the Mohammedan cry of war. 
 Having laid waste the country on all sides of the city, they conquered, on a 
 Friday, the castle of Ip-sala (it is called Ip-salâ by a blunder for Ibtida sala, /. e. 
 the commencement prayer), and having offered up the Friday's prayer there, 
 they pushed on to the gates of Adrianople, taking Geliboli (Galipoli), Tekir- 
 tâghî (Rodosto), and Silivri (Selymbria) in their way, and returned victorious, 
 laden with spoils and captives, after an absence of seven days, to Kapu-tdghi on 
 the Asiatic shore, from whence they marched with their booty into Brusah. 
 The brain of the whole army of Islam being thus filled with sweetness, the 
 shores of Rum were many times invaded, all the neighbouring country was laid 
 waste, nor were the infidels (kafirs) able to make any resistance ; while the 
 Moslim heroes found means of raising a noble progeny by being tied with the 
 knot of matrimony to the beautiful virgins whom they carried off". Sultan 
 Murad I., who succeeded O'rkhan, following the advice formerly given by 
 Ahiu-d-din Sultan and Hâji Begtash, made himself master of the country round 
 Kostantaniyyeh before he attempted the conquest of the city itself. He therefore 
 first took Edreneh (Adrianople), and filled it with followers of Mohammed coming 
 from Anatoli, while the infidels could not advance a step beyond Islambol. 
 However, they contrived to assemble an army of 700,000 men in the plain of 
 Kös-ovâ. (Cossova), near the castle of Vechteren in Rum-ili (Romelia), where, by 
 the decree of the Creator of the world, they were all put to the sword by the 
 victorious Khudavendikar (Murad) ; but while walking over the dead bodies in 
 the field of battle, praising God, and surveying the corpses of the infidels doomed 
 to hell (duzakh), he was slain by a knife from the hand of one Velashko, who 
 lay among the slain. The assassin was instantly cut to pieces, and Murad's son, 
 Yildirim Bayazid Khan, mounted the throne. In order to avenge his father's 
 heath, he fell like a thunderbolt on Kafiristan (the land of the unbelievers), slew 
 multitudes of them, and began the tenth siege of Kostantaniyyeh. 
 
 Yildirim Bayazid wisely made Edreneh (Adrianople) the second seat of em-
 
 EVLIYAEFFENDI. 29 
 
 pire, and besieged Ishimbol during seven months with an army of a hundred thou- 
 sand men, till the infidels cried out that they were ready to make peace on his 
 own terms, offering to pay a yearly tribute (kharaj) of 200,000 pieces of gold. 
 Dissatisfied with this proposal, he demanded that the Mohammedans (ümmeti 
 Mohammed) should occupy, as of old in the days of 'Omar ibn Abdu-l-'aziz, 
 and Hariinu-r-Rashid, one half of Islambol and Ghalatah, and have the tithe 
 of all the gardens and vineyards outside of the city. The Tekkur king (J. c. the 
 Emperor) was compelled of necessity to accept these terms, and twenty thousand 
 Musulmans having been introduced into the town, were established within their 
 former boundaries. The Gul jami'i, within the Jebali kapu-si, was purified with 
 rose-water from all the pollutions of the infidels, whence it received its name of 
 Gul-jami'i (/. e. Rose mosque). A court of justice was established in the Sirkehji 
 Tekiyeh in that neighbourhood; Ghalatah was garrisoned with six thousand men, 
 and half of it, as far as the tower, given up to the Mohammedans. Having in 
 this manner conquered one half of Islambol, Bayazid returned victorious to 
 Edreneh. Soon afterwards Timur Leng issuing from the land of I'nin with 
 thirty-seven kings at his stirrup, claimed the same submission from Bâyazîd, 
 who, with the spirit and courage of an emperor, refused to comply. Timur, 
 therefore, advanced and encountered him with a countless army. Twelve thou- 
 sand men of the Tatar light-horse (eshkinji), and some thousands of foot soldiers, 
 who, by the bad counsels of the vazir, had received no pay, went over to the 
 enemy; notwithstanding which Bayazid, urged on by his zeal, pressed forwards 
 with his small force, mounted on a sorry colt, and having entered the throng of 
 Timur's army, laid about him with his sword on all sides, so as to pile the Tatars 
 in heaps all around him. At last, by God's will, his horse that had never seen 
 any action fell under him, and he, not being able to rise again before the Tatars 
 rushed upon him, was taken prisoner, and carried into Timur's presence. 
 Timur arose when he was brought in, and treated him with great respect. 
 They then sat down together on the same carpet (sejjadeh) to eat honey and 
 yoghurt (clotted cream). While thus conversing together, " I thank God," said 
 Timur, " for having delivered thee into my hand, and enabled me to eat and dis- 
 course with thee on the same table ; but if I had fallen into thy hands, what wouldst 
 thou have done?" Yildirim, from the openness of his heart, came to the point at 
 once, and said, "By heaven ! if thou hadst fallen into my hand, I would have 
 shut thee up in an iron cage, and would never have taken thee out of it till the 
 day of thy death!" " What thou lovest in thy heart, I love in mine," replied 
 Timur, and ordering an iron cage to be brought forthwith, shut Bayazid up in it, 
 according to the wish he had himself expressed. Timur then set out on his
 
 30 THE TRAVELS O F 
 
 return, and left the field open for Chelebi Sultân Mohammed to succeed his 
 father Yildirim. He immediately pursued the conqueror with 70,000 men, 
 and overtaking him at Tashâk-6v;i-si, smote his army with such a Mohamme- 
 dan cleaver, that his own men sheltered themselves from the heat of the sun 
 under awnings made of the hides of the slain, whence that plain received the 
 ludicrous name by which it is still known. But, by God's will, Yildirim died 
 that very night of a burning fever, in the cage in which he was confined. His 
 son Mohammed Chelebi, eager to avenge his father, continued to drive Timur 
 forwards, till he reached the castle of Tokat, where he left him closely besieged. 
 He then returned victorious, carrying the illustrious corpse of his father to 
 Brusah, where it was buried in an oratory in the court before his own mosque. 
 His brothers 'I'sa and Musa disputed his right to the empire ; but Mohammed, 
 supported by the people of Rum, was proclaimed khalifah at Edreneh (Adria- 
 nople), where he remained and finished the mosque begun by his father. On 
 hearing of these contentions for the empire, the king (tekkur) of Ishimbol 
 danced for joy. He sent round cryers to make proclamation that, on pain of 
 death, not a Muselman should remain in the city of Kostantin, allowing only 
 a single day for their removal : and he destroyed a great number of them in 
 their flight to Tekirtagh (Rodosto) and Edreneh (Adrianople). The empire, 
 after the demise of Chelebi Mohammed, was held first by Murad II., and then 
 by Mohammed (II.) the conqueror, who during his father's lifetime was gover- 
 nor (hâkim) of Maghnisâ (Magnesia), and spent his time there in studying 
 history, and in conversing with those excellent men Ak-Shemsu-d-din, Karah- 
 Shemsu-d-diu, and Sivâsi, from whom he acquired a perfect knowledge of the 
 commentaries on the Koran and the sacred traditions (hadis). While he was at 
 Maghnisâ, having heard that the infidels from Frânsah (France) had landed at 
 'Akkah (Acri), the port of Jerusalem, on the shore of the White Sea, and in the 
 dominions of Kelâûn, Sultân of Egypt, and taken possession of Askelân and 
 other towns, from which they had carried off much plunder and many prisoners 
 to their own country, he was so much grieved at the thoughts of thou- 
 sands of Muselmâns being can-ied into captivity, that he shed tears. 
 " Weep not, my Emperor," said Ak-shemsu-d-din, " for on the day that 
 thou shalt conquer Islâmbol, thou shalt eat of the spoils and sweetmeats taken 
 by the unbelievers from the castle of 'Akkah : but remember on that day to be 
 to the faithful an acceptable judge as well as victor {kâzı ve-ghâzi râz'i), doing 
 justice to all the victorious Moslims." At the same time taking off" the shawl 
 twisted round his 'urban, he placed it on Mohammed's head, and announced 
 the glad tidings of his being the future conqueror of Ishimbol. They then
 
 EVLİYA efendi. 31 
 
 read the noble traditions (hadîs) of what the Prophet foretold relative to 
 Ishimbol, and observed that he was the person to whom these traditions 
 applied. Mohammed on this, coverin<i- his head with Ak-Shcmsu-d-din's tur- 
 ban (urf), said : " Aftairs are retrieved in their season !" and, recommending 
 all his affairs to the bounty of the Creator, returned to his studies. 
 
 On the death of his father Murad II., ambassadors to congratulate him 
 were sent by all monarchs, except Uzun Hasan, Prince (Shah) of Azerbaijan, 
 of the family of Karah Koyunli ; against him, therefore, he first turned his 
 arms, and defeated him in the field of Terjan. 
 
 Account of the Rise of Moliainnicd II., the Father of Victory. 
 
 He mounted the throne on Thursday the IGth Moharrem 855 (A.D. 1451), at the 
 age of twenty-one years. My great grandfather, then his standard-bearer, was 
 with him at the conquest of Ishinibol. He purchased with the money arising 
 from his share of the booty, the houses within the U'n kapanı, on the site of the 
 mosque of Saghirjilar, which he built after the conquest of the city by Mo- 
 hammed II., together with a hundred shops settled on the mosque as an endow- 
 ment (vakf). The house in which I was born was built at the same time, and 
 with money so acquired. The patents (Jbarats) for the mosques and the shops, 
 however, were made out in the conqueror's name, and signed with his cypher 
 itughra), the administration of the endowment being vested in our family. 
 From the deeds relative to it now in my hands, I am well acquainted with the 
 dates of all the events of his reign. He was a mighty but bloodthirsty mo- 
 narch. As soon as he had mounted the throne at Adrianople, he caused Hasan, 
 his younger brother by the same mother, to be strangled, and sent his body to 
 Brusah, to be interred there beside his father. He conquered many castles in 
 the country round Brusah, built those called the key of the two seas, on the 
 strait of the White Sea, and two likewise on that of the Black Sea, and levied 
 a tribute on Islâmböl. According to the peace made by Yildirim, a tithe of the 
 produce of all the vineyards round was to be paid to the Sulüin, before any 
 infidel could gather a single grape. After the lapse of three years, some grapes 
 having been gathered by the infidels in violation of this article of the treaty, 
 in the vineyards of the Rumili hisar {i. e. the European castle on the canal of 
 Constantinople), a quarrel ensued, in which some men were killed. Moham- 
 med, when this was reported to him, considered it as a breach of the treaty, 
 and immediately laid siege to Isldmbol, with an army as numerous as the sand 
 of the sea.
 
 32 THE TRAVELS OF 
 
 SECTION X. 
 
 The last Siege of Kostantanii/i/eh by Mohammed II. the Conqueror. 
 
 In the year of the Hijrah 857 (A.D. 1453), Sultan Mohammed encamped out- 
 side of the Adrianople gate, with an immense army of Unitarians (Muvahhedin) ; 
 and some thousands of troops from Arebistan, who crossed the Strait of Geliboli 
 (Gallipoli), and having joined the army of Islam, took up their quarters before 
 the Seven Towers. All the troops from Tokat, Sivas, Erzri'im, Pai-bûrt, and the 
 other countries taken from Uziin Hasan, crossed the strait near Islambol, and 
 encamped on the 'Ok-meidan in sight of the infidels. Trenches, mines, and 
 guns were got ready, and the city was invested by land on all sides ; it was 
 only left open by sea. Seventy-seven distinguished and holy men beloved by 
 God (Evliyau-llah) followed the camp; among them were Ak-Shemsu-d-din, 
 Karah-Shemsu-d-din, Siveisi, Molla Kûrani, Emir Nejari, Molla Fenari, Jubbeh 
 "Ali, Ansâri-Dedeh, Molla Pûlad, Aya Dedeh, Khorosi Dedeh, Hatabli Dedelı, 
 and Sheikh Zindanı The Sultan made a covenant with them, promising that one- 
 half of the city (devlet) should belong to them, and one-half to the Muselman 
 conquerors ; " and I will build," said he, " for each of you a convent, sepulchral 
 chapel, hospital, school, college, and house of instruction in sacred traditions 
 (Dâru-1-hadisj." The men of learning and piety were then assembled in one 
 place ; proclamation was made that all the troops of Islam should renew their 
 ablutions, and offer up a prayer of two inflections. The Mohammedan shout of 
 war (Allah ! Allah !) was then thrice uttered, and according to the law of the 
 Prophet, at the moment of their investing the city, Mahmud Pasha was sent 
 with a letter to the Emperor (Takkur) of Constantaniyyeh. When the letter 
 had been read and its contents made known, relying on the strength of the 
 place and the number of his troops, the Emperor proudly sent the ambassador 
 back, saying, "I will neither pay tribute, nor surrender the fortress, nor em- 
 brace Islam." On one side, the troops of Islam surrounded the walls like bees, 
 crying out Bismillah, and beginning the assault with the most ardent zeal ; on 
 the other, the besieged, who were twice one hundred thousand crafty devils of 
 polytheists, depended on their towers and battlements by land, and feared no 
 danger by sea, the decrees of fate never entering into their thoughts. They had 
 five hundred pieces of ordnance at Seraglio Point, five hundred at the Lead- 
 magazines (on the Ghalatah-side), and one hundred, like a hedge-hog's bristles, 
 inside and outside of the Kiz kuUeh-si (Tower of Leander), so that not a bird 
 could fly across the sea without being struck from these three batteries. The 
 priests (papas), monks, and patriarchs encouraging those polluted hosts to the
 
 evliya efendi. 33 
 
 battle, promised some useless idols, such as Lat and Menat, to each of the 
 infidels. The Osmanlas, in the mean time, began to batter the walls, and 
 received reinforcements and provisions ; while the Greeks, who were shut out 
 of the canals of Constantinople and the Dardanelles by the castles built there, 
 could obtain none. After the siege had been carried on for ten days, the 
 Sultan assembled his faithful sheiks, saying, " See to what a condition we are 
 reduced ! The capture of this fortress will be very difficult, if the defence of it 
 is thus continued from day to day." Ak-Shemsu-d-din told him that he must 
 wait for a time, but would infallibly be conqueror : that there was within the 
 city a holy man named Vadiid, and that as long as he lived it could not be 
 taken ; but that in fifty days he would die, and then at the appointed hour, 
 minute, and second, the city would be taken. The Sultân therefore ordered 
 Timur-tash Pasha to employ 2,000 soldiers in constructing fifty galleys (kadir- 
 ghah), in the valley near Kaghid khâneh, and some villages were plundered to 
 provide them with planks and other timber for that purpose. Kojah Mustafâ 
 Pasha had previously constructed, by the labour of all his Arab troops, fifty 
 galleys and fifty horse-boats (kâyik), at a place called Levend-chiftlik, opposite 
 to the Ok-me'idân. The galleys built at Kaghid khâneh being also ready on the 
 tenth day, the Sultân went on that day to the Ok-meidân, with some thou- 
 sands of chosen men, carrying greased levers and beams to move the said 
 ships. By the command of God, the wind blew very favourably ; all sails 
 were unfurled, and amidst the shouts of the Moslims crying Allah! Allah! 
 and joyful discharges of muskets and artillery, a hundred and fifty ships slid 
 down from the Ok-meidân into the harbour. The terrified Kafirs cried out 
 " What can this be?" and this wonderful sight was the talk of the whole city. 
 The place where these ships were launched is still shown, at the back of the 
 gardens of the arsenal (Ters khâneh), at the stairs of Shâh-kuli within the 
 Ok-meidân. 
 
 The millet (dârû, i. e. sorghum) which was scattered there under the ships (in 
 order to make them slide down more readily) grew, and is to this day growing in 
 that place. All the victorious Moslims went on board armed cap-a-pie, and 
 waited till the ships built by Timûr-tâsh at Kaghid khâneh made their appear- 
 ance near lyyub (at the extremity of the harbour), in full sail, with a favourable 
 wind. They soon joined the fleet from Ok-meidân, amid the discharge of guns 
 and cannons, and shouts of Hoi Hoi! and Allah! Allah! When the Kafirs saw 
 the illustrious fleet filled with victorious Moslims approach, they absolutely lost 
 their senses, and began to manifest their impotence and distress. Their con- 
 dition was aptly expressed in that text (Kor. II, 18): " They put their fingers 
 
 F
 
 34 THE TRAVELS OF 
 
 in their ears, because of the noise of the thunder, for fear of death!" and they 
 then began to talk of surrendering on the twentieth day. Pressed by famine and 
 the besieo-ing army, the inhabitants deserted through the breaches in the walls, 
 to the Moslims, who, comforted by their desertion, received them well. On 
 that day, the chiefs (bais) of Karaman, Germiyân, Tekkeh-ili, Aidin, and Sari- 
 khan, arrived with 77,000 well-armed men, and gave fresh life to the hearts of 
 the faithful. Timur-tash having passed over with his fleet to the opposite side, 
 landed his troops on the shore of lyyiib, where he attacked the gates of lyyiib 
 and Sari-Sultan; Mula Pulad, a saint who knew the scripture by heart and 
 worked miracles, attacked that of Pulad ; and Sheikh Fanari took post at the 
 Fener kapû-si (the Fanal-gate). The Kafirs built a castle there in one night, 
 which would not now be built in a month, and which is actually standing 
 and occupied. A monk named Petro having fled from that castle with three 
 hundred priests, all turned Moslims, and that gate was called from him Petro 
 kapû-sî. Having by God's will conquered the newly-built castle that night, 
 he received a standard and the name of Mohammed Petro. Ayâ-dedeh was sta- 
 tioned with three hundred Nakshbendi Fakirs before the gate of Aya, where he 
 fell a martyr (to the faith), and was buried within the walls, at our old court of 
 justice the Tekiy6h (convent) of Sirkehji ; in the same manner, the gate at 
 which Jubbeh 'Alı was posted, was called the Jebali gate, in memory of him, 
 .Jebali being erroneously written for Jubbeh 'Ali. He was the sheikh (i. e. spi- 
 litual guide) of KelAun, Sultan of Egypt, and having come to Brusah for the 
 purpose of being present at the taking of Islâmböl, became a disciple of Zeinu- 
 d-din H;ifi, and was called Jubbeh 'Ali, from his always wearing a jacket 
 (jubbeh) made of horse-cloth ; he was afterwards, when Mohammed marched 
 ao-ainst Islambol, made chief baker (ekmekchi-bâshi), and provided, no creature 
 knows how, from one single oven the whole army, consisting of many hundred 
 thousand servants of God, with bread as white as cotton. He did not embark 
 at the Ok-meidan, but with three hundred Fakirs, disciples of Zemu-d-din Hafi, 
 who, having spread skins upon the sea near the garden of the arsenal, employed 
 themselves in beating their drums and tambours, and singing hymns in honour 
 of the unity (tevhid) of God. They then, unfurling the standard of Hafi, passed 
 over the sea clearer than the sun, standing on their skins as on a litter, to the 
 terror of the infidels doomed to hell ! Jubbeh 'Ali having taken up his from 
 the sea, was posted at the Jebali gate. After the conquest he voluntarily fell 
 a martyr, and was interred in the court of the Gul-jami'i (the rose-mosque), 
 where an assemblage of Fakirs afterwards found a retreat from the world. 
 Khoros dedeh was engaged at the Un-kapani gate, which therefore bears his
 
 evliya efendi. 35 
 
 name ; and below it, on the left hand as one enters, there is a figure of a 
 cock (khoros). He was a Fakir, and one of the disciples of my ancestor Ahmed 
 Yesevî. He came from Khurasan, when old and sickly, with Haji Begüish, in 
 order to be present at the siege of Islambol, and got the nickname of Khoros- 
 dedeh (father cock), from his continually rousing the faithl'ul, by crying out, 
 "Arise, ye forgetful!" Yaûzûn Er, who was a very pious man, built within 
 the Un-kapani a mosque in honour of him ; it is now in the Sighirjilar chârshû- 
 SÎ (beast market), and named afterwards the mosque of Yaûzûn Er. Khoros- 
 dedeh died sometime afterwards near the gate called after his name, and was 
 buried near the high-road, outside of the Un-kapani gate, beside my ancestor. 
 A conduit for religious ablutions has been erected near it, and is now visited as 
 a place of pilgrimage. 'Ali Yiirik, Bey of Ayiizmand, a nephew of Uzun-Hasan, 
 of the Karâkoyûnli family, attacked the Ayazmah gate. He dug a well there 
 for the purpose of renewing his ablutions ; hence the gate received the name 
 Ayazmah (Kjiaa-^a) kapu-si : the water is pure spring- water, though on the 
 edge of the sea. Sheikh Zindanı was a descendant of Sheikh Baba Ja'fer, who 
 having come as ambassador in the time of Hârünu-r Rashid, was poisoned by the 
 king (i. e. emperor), and buried within the Zindan kapû-si (prison-gate). 
 Sheikh Zindanı visited this place, having come from Edirneh (Adrianople) with 
 " the conqueror," at the head of 3,000 noble Seyyids (descendants of Mo- 
 hammed), who gave no quarter, soon made the Zindan kapu-si his castle, and 
 having entered it, made a pilgrimage to his ancestor's tomb, and laid his own 
 green turban on the place where Baba Ja'fer's head rested. He continued for 
 seventy years after the conquest as Turbehdar (warden of the sepulchre) and 
 built a convent there. The Emperor, as he had made a prison in that place, 
 called it Zindan kapu-si (the Bagnio), and it was conquered by Zindani. The 
 Sheikh having appointed in his stead a Sayyid of the same pure race, to take 
 charge of the tomb of Ja'fer Baba, accompanied Sultân Bâyazid in his expedition 
 against Kili (Kilia) and Ak-kirman, in the year 889 (A.D. 1484). He died at 
 Edirneh (Adrianople), after his return with Bâyazid from those conquests, and 
 on that occasion the Sultân caused all the prisoners in the public prison there to 
 be set at liberty for the good of the Sheikh's soul, and erected a chapel (turbeh) 
 over his tomb, outside of the Zindan Kulleh-si, having attended his funeral in 
 person. His turbeh is now a great place of pilgrimage, and all his children are 
 buried there. It is called the Ziyâret-gâh of Abdu-r-ruuf Samadani. The wardens 
 of the tomb of Bâbâ Ja'fer at Islambol are still members of his family, and their 
 genealogical tree is as follows : 'Abdu-r-ruuf Samadhni (otherwise called Sheikh 
 Zindani) son of Sheikh Jemalu-d-dfn, son of Bint-Emir Sultân, son of Eshrefu-d- 
 
 F 2
 
 36 THETRAVELSOF 
 
 din, son of Taju-d-clin, son of the daughter of Seyyid Sikkin (buried near Ak- 
 sherasu-d-dhi, at Turbahli Koi), son of Ja'fer Bâbâ (buried at Ish'imbol), the son 
 of Mohammed Hauifi, from whom my ancestor Ahmed Yesevi was also de- 
 scended ; our genealogical trees were therefore well known to me. 
 
 Kâmkâr Beg, of Kûtâhiyeh, was one of the Germiyân-6ghlû {i. e. the children 
 ofGermiyân). He, with three thousand young heroes, assailed the (Shehid 
 kapu-si (martyr's-gate). As it is near Aya Sofiyah, the Christians assembled 
 there in great multitudes, opened the gate, and sallying forth with great fury, 
 made all their Muselman assailants martyrs. In the time of Huriinu-r-rashid, 
 also, some of the illustrious auxiliaries of the Prophet {a/i.s/ir) quatted the cup of 
 martyrdom there, hence it has been named the Martyr's (Shuhud) gate, though 
 incorrectly called by the vulgar, Jews' (Juhiid) gate. The gates of the royal 
 palace (Khunkar serai) sustained no siege ; but the gate near the Seven Towers 
 was attacked by Karaman-oghU'i with the new reinforcements. The troops from 
 Tekkehbai were posted before Silivri-gate ; those from Aidin, before the new 
 o-ate (Yeni kapû); those from Sarûkhân, before the Cannon-gate (Top kapu-si), 
 where they were slain, and replaced by those from Munteshu. The force from 
 Isfendiyar was ordered to besiege the Adrianople-gate (Edirneh kapu-si), and 
 that from Hamid, the Crooked-gate (Egri kapû). So that Islâmböl was besieged 
 on two sides, and nothing but the Kûm kapû (Sand-gate) on the sea-shore, and 
 the wall from the Seven Towers to Seraglio-Point, remained free from attack. 
 At the Seven Towers, the poet Ahmed Pasha, disregarding the fire of the infi- 
 dels made several breaches. At the Silivri-gate, Haider Pasha's fire gave not 
 a moment's respite to the infidels. At the new gate (Yeni kapû), Mahmûd Pasha, 
 commander of the troops from Aidhi, stormed the wall which he had battered 
 three times without success. The commander at the Top kapu-si was Nishâni, 
 also called Karamanı Mohammed Pasha, a disciple of Jellalu-d-din Rûmi. He 
 had o-iven devilish {khabcli) proofs of his valour in the war against Uzun Hasan. 
 While he stood at the Cannon-gate, not a cannon could the Kafirs discharge. 
 At the Edirneh-gate (Adrianople), the commander was Sa'di Pâshâ, who having 
 dwelt along with Jem-Shah in Firengistan, had learned many thousand mili- 
 tary arts. Being united heart and soul with the valiant men from Isfendiyar 
 stationed at that gate, they vied with him in their heroic deeds, remembering 
 the prophetic tradition that says "We shall be the conquerors of Kostanta- 
 niyyeh " (Constantinople). Seven places are yet shewn near that gate where 
 they battered down the wall. Hersek-Oghlû Ahmed Pasha had the command 
 at the Crooked-gate (Egri-kapd), where by many straight-forward blows he 
 sidled himself into the midst of the infidels till he reduced them all to a mummy.
 
 evliya efendi. 37 
 
 In this way Kostantaniyyeh had been besieged for twenty days, without any 
 signs of its being conquered. The Moslem warriors, the seventy Unitarians, 
 and three thousand learned 'Ulemas, favourites of God (Evliya-Uah), masters of 
 the decrees of the four orthodox sects, began to be afflicted by the length of the 
 siege, and with one accord oftered up their prayers to the Creator for his aid, 
 when suddenly there was darkness over Islambol, with thunder and lightning ; a 
 fire was seen to ascend to the vault of heaven from the Atmeidan ; the strongest 
 buildings flew into the air, and were scattered over sea and land. On that day 
 three thousand infidels fled from the city, through alarm and terror. Some 
 were honoured by the profession of Islam, and admitted into the emperor's ser- 
 vice ; others fled to different countries ; but the rest, who would not abandon 
 the faith of the Messiah, set to work to repair the breaches, and continued firm 
 in their resistance. They were much pressed, however, by want of food and 
 ammunition. 
 
 On the thirtieth day of the siege. Sultan Mohammed having placed the 'Urf 
 (i. e. the judicial turban) on his head, and sky-coloured boots on his feet, mounted 
 a mule which might rival Duldul (Mahomet's steed), made the round of the 
 walls, and distributed largesses among his troops. He then passed over with 
 many thousand men from lyyub to Kaghid khanah, and crossing the streams of 
 All Beg Koi and Kaghid Khanah came to the place called Levend-chiftlik, 
 where forty ships (firkatah) had also been built. These, like the former, they 
 moved on rollers to the Ok-meidan, and launched them at the Shah-kuli stairs 
 into the sea, filled with some thousand scarlet scull-capped Arabs, burning as 
 brandy, and sharp as hawks. 
 
 SECTION XI. 
 
 There appeared off Seraglio Point ten large admirals' ships and ten frigates, 
 completely armed and equipped, with the cross-bearing ensign flying, drums 
 beating, and music playing ; and casting anchor there, they fired their guns 
 with indescribable demonstrations of joy, while the Moslims advanced from the 
 Ok-meidan in two hundred boats and skiff's, embarked on board their own 
 vessels, rushed on these ten ships like bees swarming upon a hive, and enthralled 
 them, head and stern, with their ropes like a spider's web. The infidels, sup- 
 posing that they were only come on a parley, stood quietly without stretching- 
 out a hand against them. The Moslims, in the mean time, shouting " Allah ! 
 Allah !" began to tie their hands behind their backs, and to plunder their ships ; 
 when the infidels, speaking in their own language, said " C/ii par/ai," that is to 
 say, "What do you say?" The Kafirs discovered by the answer who they were.
 
 38 THE TRAVELS OF 
 
 and cried out, " These Turks have entered our ships like a plague, we can make 
 no resistance." On entering the harbour they had fired all their guns as signals 
 of joy, and were now so crowded together that they could not use their arms, 
 they were therefore all taken. The infidels within the town, seeing this sad event, 
 those who were coming to succour them having been thus taken, tore their hair and 
 beards, and began a heavy fire from the batteries at Seraglio Point, the Lead 
 Magazines at Ghalatah, and the Klz Kulleh-si (Tower of Leander). The un- 
 daunted Moslims, however, in spite of the enemy's batteries, lowered the cross- 
 bearing flag on the twenty ships which they had taken, put all the prisoners on 
 board of their own vessels, and came to an anchor before the garden of the 
 arsenal, firing their guns repeatedly from joy and exultation. The serden- 
 gechdi (i. e. mad caps) immediately disembarking from the vessels, brought the 
 glad tidings to the Sultan and Ak-Shemsu-d-din, in the garden of the arsenal; 
 when the latter, turning to Mohammed, said : " When your majesty, being then 
 a prince at Maghnisu, heard of the taking of 'Akkâ, Saidâ, and Berût (Acrl, 
 Sidon, and Beirut) in Egypt, by the infidels, and grieved at the thoughts of what 
 the captives, women, and children must suffer, I comforted you by saying, that 
 when you conquered Ishimbol you would eat of the sweetmeats taken in the 
 plunder of 'Akkâ. Lo ! those sweetmeats are now presented to you, and my 
 prophetic prayer, that the city might be conquered on the fiftieth day, has 
 been answered !" There were found by the Musulmans on board the twenty 
 ships, three thousand purses of coins (fuliiri) of Tekiyânüs (Decianus), one 
 thousand loads of pure gold, two thousand loads of silver, eight thousand pri- 
 soners, twenty captains of ships, a French princess (a king's daughter, a yet 
 unexpanded blossom), a thousand Muselman damsels, brilliant as the sun, noble 
 and ignoble, and some thousand-times a hundred thousand warlike stores ; all 
 of which the Sultân confided to the care of Ak-Shemsu-d-dln, while he himself 
 was entirely engaged in continuing the siege. 
 
 The complete account of the affair is this : Kostantin, the late King of Is- 
 lambol, being betrothed to a daughter of the King of Fransah, the latter, in order 
 to send her with an escort worthy of her rank, equipped a fleet of six hundred 
 ships, and sent them to ravage the coasts of Arabia (Arabistan). In that un- 
 happy year they had plundered 'Akkah, Saidah, Berût, Tarâbulus (Tripoli), 
 Ghazzah, and Ramlah, as far as the land of Hasan (Haûrân ?), and carried off 
 more than two thousand Huri-like damsels from 'Arabistan, with spoils to the 
 amount of millions. Of this fleet, ten galeons and ten frigates were dispatched 
 to carry the Princess to Islâmbûl. When they reached the straits of the White 
 Sea (the Dardanelles), they discovered that the Turks had built castles there ;
 
 evliya efendi. 39 
 
 but these accursed fellows, by disguising themselves, taking advantage of a 
 fresh southerly breeze, and sending forwards five empty ships to receive the fire 
 from the castles, in two hours got twenty miles beyond them. Having by this 
 stratagem reached Ish'imbol, they were taken, thank God ! as has been related. 
 This French princess afterwards gave birth to Yildirhn Bayazid; but other histo- 
 rians tell the story differently, and say that she was taken by the father of Moham- 
 med the Conqueror, and gave birth to him, but he was in truth the son of 'Alimeh 
 Khanum, the daughter of Isfendiyar Oghlu. The correctness of the first account 
 may be proved thus : My father, who died an old man, was with Sultân Su- 
 leiman at the sieges of Rhodes, Belgrade, and Sigetvâr, where that prince died. 
 He used to converse much with men advanced in years : among his most inti- 
 mate friends there was one who was grey-headed and infirm, but more eloquent 
 than Amrio-1-kais or Abû-l-ma';ıli. He was chief secretary to the corps of Ja- 
 nissaries, and his name was Su-Kemerli Kojah Mustafâ Chelebi. This gentle- 
 man was certainly related to this daughter of the King of Frânsah, from whom 
 he continually received presents; and I remember that when I was a boy he 
 gave me some curious pictures which had been given to him by her. During 
 the siege of Sigetvâr, before the death of Suleiman was known to the army, the 
 silihdâr (sword-bearer) Kiizu 'AH Aghâ, by the desire of the Grand Vizir Sokol-li 
 Mohammed Pâshâ, assembled a council of war, at which the corpse of the 
 Sultân was seated on his throne, and his hands were moved [by some one con- 
 cealed] behind his ample robe (khil'ah). To this council all the vizirs, vakils, 
 and senior officers of the army were summoned. Among them were the ri- 
 kâbdâr (stirrup-holder) Julâbi Aghâ, the metbakh emini (clerk of the kitchen) 
 'Abdi Efendi, my father, and the abovementioned Su-kemerli Kojah Mustafâ. 
 He was at that time so old, that when he accompanied the army he was always 
 carried about in a litter (takhti-revan). He had been one of the disciples of 
 the great Mufti Kemâl Pâshâ-zâdeh, and was deeply read in divinity and history. 
 Being one of the servants of Kemâl Pâshâ-zâdeh, " I was," he used to say, 
 " when a youth of twenty-five years of age, present at the conquest of Cairo by 
 Sultân Selim I." A.H. 923 (A.D. 1517); and the writer of these pages was lost 
 in astonishment when he heard him give an account of the great battles of 
 Merj Dâbik and Kâkûn, of Sultân Ghaûri's quaffing the cup of destiny, of his son 
 Mohammed's being deposed by the soldiery on account of his youth, of Tumân- 
 Bâi's succeeding him, of his continued war and twenty-three battles with Selim, 
 till at length Cairo was taken. He was a most faithful man, and one whose word 
 could be taken with perfect security; and having heard him relate the story of the 
 abovementioned French ])rincess from beginning to end, I write it down here.
 
 40 THE TRAVELS OF 
 
 An Explanation of the Relationship between the House of 'Osman and the King of 
 
 France. 
 Sii-Kemer-li Mustafa Chelebi gave this narrative : " My father was the son of 
 
 a King of France, named . When the treaty had been made by which 
 
 he engaged to give his daughter (my father's sister) to the Tekkur (the Em- 
 peror of Constantinople), a fleet of six hundred vessels was dispatched to 
 ravage the coasts near the castle of 'Akkah, in order to furnish her with a 
 dowry. It returned home laden with an immense booty, and a vast number of 
 captives, male and female, and having reached Parisah, the ancient capital of 
 our country, great rejoicings were made. Among the female captives there was 
 a young Seyyideh (J,, e. one of the prophetic race), who was given by the King 
 of France to my father, and from whom I was born. When I was three years 
 old, the king my grandfather sent my father with his sister, and vast trea- 
 sures, to Islâmböl, and having been captured at Seraglio Point, we were de- 
 livered up to Sultan Mohammed, in the garden of the arsenal. After the city 
 was taken, my father was honoured by admission into Islam (the Moham- 
 medan faith), having been instructed by Ak-Shemsu-d-din, and all the victo- 
 rious Moslims having reverently presented his sister the princess to the Sultân, 
 she was also instructed in Islam by the same holy man, but refused to embrace 
 it. The Sultân upon this said, " We will give her an excellent education," and 
 did not trouble himself to insist much on that point. I was then five years old, 
 and being taught the doctrines of Islam by Ak-Shemsu-d-din, received the ho- 
 nour of Islâmism (God be praised !) without any hesitation. My father was 
 made one of the kapûji-bâshis (lord-chamberlains), and I was brought up in 
 the serai khâss (i. c. the Grand Seignor's palace) by my aunt, my father's 
 sister. Mohammed Khân having afterwards formed a close attachment for my 
 aunt, she became the mother of Sultân Bâyazid (II) Veli, and the princes Jem 
 and Nuru-d-din." " When my aunt," he added, "died, as she had never em- 
 braced Islam, Sultân Mohammed II. caused a small sepulchre (kubbeh) to be 
 erected beside the sepulchral chapel (turbeh) which he had built for himself, 
 and there she was buried. I myself have often, at morning-prayer, observed 
 that the readers appointed to read lessons from the Koran [in these turbehs] 
 turned their faces towards the bodies of the defunct buried in the other tombs 
 while reading the lessons, but that they all turned their backs upon the coffin of 
 this lady, of whom it was so doubtful whether she departed in the faith of 
 Islam. I have also frequently seen Franks of the Frânsah tribe (/. e. French), 
 come by stealth and give a few aspers to the turbeh-dars (tomb-keepers) to 
 open this chapel for them, as its gate is always kept shut. So that there can
 
 EVLIYAEFENDI. 41 
 
 be no doubt, according to the account given by Sri Kenier-Ii Mustafii Chebebi, 
 that a daughter of the King of France became the wife fkhâtûn) of Mohammed 
 the Conqueror (Abû-1-fet-h), and the mother of Sultân Bâyazid, 
 
 An Account of the heroic Deeds and Misfortunes of Jem-Shah, son of the Emperor 
 Mohaimncd Abu-l Fat-h {the Conqueror). 
 
 When Bâyazid Veli was khalifah, his brother Jem-Shah (these two being 
 princes of a high spirit) contended with him for the possession of this foul 
 world, and having been worsted in a great battle on the plains of Karaman, fled 
 to Kalâvûn Sultân of Egypt. From thence as he was going on a pilgrimage to 
 Meccah, he was driven by the bufFetting of the sea on the shores of Yemen 
 and 'Aden, whence he visited the tomb of Veiso-1 Karni, performed the pilgri- 
 mage, and travelling through Hijâz, returned to Egypt, from which country he 
 went by sea to Rhodes and Malta, and from thence to France to visit his 
 grandmother (the Queen of France), one of the most exalted sovereigns of that 
 time, accompanied by 300 Muselmân followers : he spent his time like a 
 prince, in hunting and all sorts of enjoyment. One of his most favoured com- 
 panions and counsellors was his defterdar (secretary) Sivri Hisâri ; another was 
 'Ashik-Hai'der. Seventeen sons of bans (princes) stood before him [as slaves] 
 with their hands crossed upon their breasts [ready to receive and execute his 
 orders]. He was always followed by this suite in all his travels through Kâ- 
 firistân (the land of the infidels). He composed some thousand penj-beits 
 mukhammases, and musaddeses (odes), together with kâsâyids (elegies), which 
 form a divân (collection of poems), praised by all the world. 
 
 A Stanza hy Jem-Shah. 
 
 Bird of my soul, be patient of thy cage, 
 This body, lo ! how fast it wastes with age. 
 The tinkling bells already do I hear 
 Proclaim the caravan's departure near. 
 Soon shall it reach the land of nothingness, 
 And tliee, from fleshy bonds delivered, bless. 
 
 In this kind of elegies he was an incomparable poet. Sultân Bâyazid at 
 length sent an ambassador to the King of France and claimed Jem-Shah. On 
 this the ill-complexioned Frank caused a sallow-faced fellow to cut his throat 
 while shaving him with a poisoned razor. The corpse of Jem, together with 
 his property, amongst which was an enchanted cup, which became brimful as 
 soon as delivered empty into the cup-bearer's hand, a white parrot, a chess- 
 playing monkey, and some thousands of splendid books, were delivered up to 
 
 G
 
 42 THE TRAVELS OF 
 
 Sa'di Chelebl (Sivri Hisdri) and Haider Clielebi, tliat they might be conveyed 
 to the Sultan. Jem 's Sa'di [i.e. Sivri Hisuri], being a learned and acute man, 
 first dyed the parrot black, and taught him to say, " Verily we belong to 
 God, and to Him shall v^^e return ! Long live the Emperor !" He then re- 
 turned to him with the remains of his master, and delivered over his property 
 to the imperial treasury. But when Bayazid asked " where is the white par- 
 rot ?" the bird immediately repeated the above-mentioned text, and added : 
 " Sire Jem-Shah having entered into the mercy ol' his Lord, I have put off the 
 attire of the angel clad in white, and clothed myself in the black of mourning 
 weeds."— " How!" said the Sultân, addressing himself to Sivri Hisâri, "did 
 they kill my brother Jem ?" " By Heaven ! O Emperor !" replied he, " though 
 he indulged in wine, yet he never drank it but out of that enchanted cup, nor 
 did he ever mingle with the infidels, but spent all his time in composing poetry ; 
 so by God's will there was a certain barber named Yân Oghli (John's son), who 
 shaved him with a poisoned razor, which made his face and eyes swell, and he 
 was suffocated." Bayazid ordered the remains of Jem to be buried at Briisah, 
 beside his grandfather Murad IL While they were digging the grave there 
 was such a thunder-clap and tumult in the sepulchral chapel, that all who 
 were present fled, but not a soul of them was able to pass its threshold till ten 
 days had passed, when this having been represented to the Sultân, the corpse 
 of Jem was buried by his order in- his own mausoleum, near to that of his 
 o-randfather. Prince Jem Shah died in A.H. 900, after having spent eleven 
 years in travelling through Egypt, Arabia, Syria, Mesopotamia, and in Firen- 
 gistan, through Spain and France, and having escaped from his brother's den, 
 and drunk of the cup of Jem, he at last was intoxicated by drinking of the 
 cup of Fate. According to the French account, however, another person was 
 killed by the poisoned razor, and his corpse was sent to Rum (Turkey) instead 
 of the remains of Jem, who in fact became King of France, and was the fore- 
 father of the present sovereign of that country. On enquiring into this report, 
 and hearing what had happened at the tomb, viz. that Murad would not allow 
 the corpse to be buried in his mausoleum, he ordered it to be interred else- 
 where. After the taking of U'ivâr (Raab) in the year 1073 (A.D. 1C62-3), 
 Mohammed Pasha was sent as ambassador the following year, 1074 (16G3-4), 
 into Germany (Alâmân Diari), in order to conclude a peace with the emperor 
 of that country (Nemseh-Châsâri) : having accompanied him I spent three 
 years in visiting, under the protection of a passport (patentah) written by him, 
 the seven kingdoms of Kâfiristân. Having set foot on the land of Dûnkârkem 
 (Dunkirk), situated on the shore of the ocean which separates the eastern side
 
 evliya efendi. 43 
 
 of the New World from France, I passed the Ramazân of the year 1075 (March 
 1665) there, and having an acquaintance with some well-informed priests (pa- 
 paslar), I asked them about the history of Jem-Sluih. They answered, that when 
 the order came from the Osmanlı (Sultan) to kill Jem, the French king spared 
 hhn out of pity, as being a relation to the Osmânli (family) and his own sister's 
 son, and that having caused another person who resembled Jem to be poisoned, 
 they sent his corpse to Islambol, saying it was that of Jem : that having been 
 afterwards made king of the country on the borders of France (tish Fransah) at 
 the time of the conquest of Egypt by Sultân Selim, he sent him presents with 
 letters of congratulation on his victory. They also confirmed the account of 
 the near relationship between the House of 'Osman and the Kings of France 
 through the mother of Sultân Bâyazid and the progeny of King Jem. He is 
 buried, they added, in a mausoleum (kubbah) in a garden like Irem, outside of 
 the city of Paris, where all the Musulmans his companions and slaves have 
 been entombed. It is on account of this relationship between the house of 
 'Osman and the French kings, that when the foreign ambassadors are assem- 
 bled in the divân the Frank ambassadors stand below, because their sovereigns 
 are not Moslems ; but the French is placed above the Persian ambassador, 
 below whom the German envoy is seated, so that the ambassador from Persia 
 has an infidel on each side. Murad IV., conqueror of Baghdad, altered this 
 regulation, and gave precedence to the French ambassador over all others, and 
 the Russian (Moskov) then taking the right hand of the Persian ; an arrange- 
 ment which offended the German ambassador, but he was obliged to acquiesce 
 in it. This distinguished honour was granted to France because a French 
 princess was the mother of Sultân Bâyazid. 
 
 Let us now return from this digression to the siege of the castle of Kostantin. 
 Sultân Mohammed Khân having taken the daughter of the King of France out 
 of the booty of the captured fleet, and by the advice of the captors, placed the 
 rest in the hands of Ak-Shemsu-d-din to be divided among the army, con- 
 tinued to encourage the besiegers. At length the fiftieth day came. It was 
 manifest that all was terror and confusion within the city, and these graceless 
 Christian infidels planting a white flag on the ramparts, cried out, " Quarter, 
 O chosen House of 'Osman ! we will deliver up the city." A respite of one 
 day was therefore given to all the unbelievers, to go by land or sea to any coun- 
 try that they would. The Sultân then having the pontifical turban on his 
 head, and sky-blue boots on his feet, mounted on a mule, and bearing the 
 sword of Mohammed in his hand, marched in at the head of 70,000 or 80,000 
 Muselmân heroes, crying out, " Halt not, conquerors! God be praised ! Ye are 
 
 G 2
 
 44 T H E T R A V E L S O F 
 
 the vanquishers of Kostantaniyyeh !" He led them directly to the palace of 
 Constantine (Takfi'ir Senii), where he found some thousands of inhdels assem- 
 bled and prepared to defend it resolutely. A great battle ensued, and in that 
 contest Kostanthi, the king, was slain, and buried with the rest of the faithless 
 (kafirs) in the Water Monastery (Sulii Menastir). The treasures in the king's 
 palace were so great that God only knows their amount. They were amassed 
 by this Kostantin, who was a merchant, and as rapacious as a griffin ('ankâ), and 
 had rebuilt Islâmbûl the ninth time. Mohammed proceeded to the church of 
 Aya Sohyah in order to express his thanks by saying a prayer, accompanied by 
 two inclinations of the head {riliat). Twelve thousand monks who dwelt within 
 and all around it, having closed its doors, threw from the roof, towers, turrets, 
 and belfries, arrows and burning pitch, and naptha on the Moslems. Moham- 
 med having invested the church with the armies of Islam, like a swarm of 
 hornets, for three days and three nights, at length took it on the fifty-third day. 
 He then having slain a few monks, entered the church, bearing the standard of 
 the Prophet of God in his hand, and planting it on the high altar (jnUırâb), chaunt- 
 ed, for the first time, the Mohammedan ezan (call to prayers). The rest of the 
 Muselman victors having put the monks to the edge of the sword, Aya Sofiyah, 
 was deluged with the blood of the idolaters. Mohammed, in order to leave 
 them a memorial of his skill in archery, shot a four-winged arrow into the 
 centre of the cupola, ?,nd the trace of his arrow is still shown there. One of 
 the archers of the Sultan's guard having killed an infidel with his left hand, and 
 filled his right with his blood, came into the Sultan's presence, and clapping 
 his hand red with blood on a white marble column, left the impression of a 
 hand and fingers, which is still seen near the turbeh-kapu-si. It is on the op- 
 posite corner as one enters, at the height of five men's stature above the ground. 
 
 Eiiloo-ium on Yâ Vudüd Sultân. 
 
 While Sultân Mohammed was going in solemn procession round Ayd Sofiyah 
 a flash of lightning was seen to strike a place called Terlu-direk, and on going 
 thither they found a body lying with its face turned towards the kibleh, and 
 written on its illuminated breast in crimson characters, the name Yâ Vudûd 
 (ü All-loving). Ak-Shemsu-d-din, Karah-Shemsu-d-dln, and the other se- 
 venty holy men, exclaimed, " This, O Emperor ! was the cause of Islâmbol's 
 falling on the fiftieth day." Having prayed that it might fall in fifty days, on 
 that very day he resigned his soul and bore his prayer to heaven. Then while 
 all those learned, righteous and excellent men were making the necessary pre- 
 parations for washing that noble corpse, a voice was heard from the corner of
 
 EVLIYAEFENDI. 45 
 
 the Terlû-direk (the sweating column), saying : " He is washed and received 
 into mercy, now therefore inter him." All were breathless with astonishment: 
 and those venerable sheikhs having placed the illustrious corpse of Y;i Vudiid 
 Sultân on a bier, and intending to bury him near Shehid-kapu-si, proceeded 
 to tlie stairs of Emîr Oni, where the bier was put into a boat, which instantly, 
 without an oar plyed or a sail set, flew like lightning, and did not stop till it 
 came near [the tomb of] Abu lyyüb Ensâri. There the holy man was buried, 
 and the neighbouring landing-place was thence called Yâ Vudud Iskeleh-sf. 
 
 Sultân Mohammed Khân, Father of Victory (/. e. the Conqueror), a Sultân son 
 of a Sultan of the Islamitic sovereigns of the House of 'Osman, entered Islâmbol 
 victoriously on Wednesday the 20th day of Jumâzîu-1-âkhir, in the year of the 
 Prophet's flight 867 [1st July, A.D. 1453], as was expressed by the prophetic 
 and descriptive letters of the text heldetun tayyibctiin (a good city), and in the 
 day, hour, and minute, which had been foretold to the Sultân by Ak-Shemsu- 
 d-din. Several poets and men of learning have made other lines and technical 
 words containing the date of this victory of victories; but the date found in the 
 exalted Koran is complete, if the last letters are counted as they are pro- 
 nounced. Sultân Mohammed II. on surveying more closely the church of Ayâ 
 Sofiyah, was astonished at the solidity of its construction, the strength of its 
 foundations, the height of its cupola, and the skill of its builder, Aghnâdus. 
 He caused this ancient place of worship to be cleared of its idolatrous impu- 
 rities and purified from the blood of the slain, and having refreshed the brain 
 of the victorious Moslems by fumigating it with amber and lign-aloes, converted 
 it in that very hour into a jâmi' (a cathedral), by erecting a contracted mihrâb, 
 minber, mahfil, and menâreh, in that place which might rival Paradise. On 
 the following Friday, the faithful were summoned to prayer by the muezzins, 
 Avho proclaimed with a loud voice this text (Kor. xxxiii. 56) : " Verily, God 
 and his angels bless the Prophet." Ak-Shemsu-d-din and Karah Shemsu-d- 
 dîn then arose, and placing themselves on each side of the Sultân, supported 
 him under his arms ; the former placed his own turban on the head of the con- 
 queror, fixing in it a black and white feather of a crane, and putting into his 
 hand a naked sword. Thus conducted to the minber he ascended it, and cried 
 out with a voice as loud as David's, " Praise be to God the Lord of all worlds," 
 (Kor. i. 1.) on which all the victorious Moslems lifted up their hands and ut- 
 tered a shout of joy. The Sultân then officiating as khatib pronounced the 
 khutbeh, and descending from the minber, called upon Ak-Shemsu-d-din to 
 perform the rest of the service as Imam. On that Friday the patriarch and no 
 less than three thousand priests who had been concealed underneath the floor
 
 46 THETRAVELSOF 
 
 of the church, were honoured by being received into Ishim. One of them, who 
 was three hundred years old, they named Baba Mohammed. This man pointed 
 out a hidden treasure on the right side of the mihrâb, saying it was placed 
 there by Suleiman (Solomon), the first builder of this ancient place of worship. 
 The Sultân having first offered up prayer there for the prosperity and perpetuity 
 of the place, caused the ground to be dug up beneath it, and during a whole 
 week many thousand camel-loads of treasure in coins of Tekiyânûs and Oki- 
 
 yunus (Decianus and ), were carried away and deposited in the royal 
 
 treasury and in the garden of the arsenal. 
 
 On the glorious Conquest of the Ok-me'idân (^Archery -ground). 
 
 When the Sultân had distributed all the booty among the victors, he caused 
 the idols like Vudd, Yâghûs, Ya'ûf, Suva', and Nesr, which were found set 
 with jewels in Aya Sofiyahto be carried to the Ok-meidan, and set up there as 
 marks for all the Muselmân heroes to shoot their arrows at ; and from thence 
 an arrow which hits the mark, is to this day called by archers an idol's arrow 
 (puteh oki). One of those idols was standing till knocked to pieces in the 
 time of Sultân Ahmed Khân. Another was called Azmaish, because it stood 
 on the south side, and the arrows hit it when shot with a northerly wind ; 
 the spot on which it stood is now called Toz-kopârân-âyâghi (Dust-maker's 
 Foot). Another idol called Hekl, placed near Khass-koi, was most easily hit 
 from the north; hence the phrase " a heki-shot." Another called Pish-rev, 
 placed on the north-west side, and most easily hit from the south-east (kibleh), 
 still gives its name to such a shot. From Pelenk, placed on the west side and 
 hit from the east, the term pelenk is derived. In short, having placed twelve 
 different idols on the four sides of the Ok-meidan, a grand archery-match was 
 made, and all the old archers, each shewing his skill in taking aim at them, 
 made glad the soul of the illustrious Sa'd Vakkâs, and hence arose the custom 
 among the people of Islambol of meeting there on holidays for the purpose of 
 trying their skill in archery. Sultân Mohammed II. having gone thence to the 
 garden of the arsenal, gave a banquet for three days and three nights to all the 
 Moslem conquerors, himself appearing like the châshnegir bâshi (chief butler), 
 with his skirts girt up round his loins and a handkerchief in his girdle, offering 
 them bread and salt, and providing them with a splendid dinner. After the 
 repast he carried round the ewer, and poured out water for the learned and ex- 
 cellent to wash their noble hands ; thus for three days and three nights breaking 
 his spirit by performing these services.
 
 evliya efendi. 47 
 
 Distribution of the Booty. 
 
 After this splendid feast, which lasted three days and three nights, the 
 Sultân accompanied by the three imperial defterdars and all the clerks of 
 the array, proceeded to pile up in the garden of the arsenal, the treasures 
 taken on board of the French fleet, with those pointed out in the Aya Sö- 
 , fiyah by Mohammed Baba, and those taken from the seven thousand monas- 
 teries, convents, and palaces within the city. The first to whom their share 
 was allotted were the physicians, oculists, surgeons, washers of the dead and 
 grave-diggers serving in the army ; next the sherffs (i. e. members of the 
 Prophet's family) ; then the learned and pious ulemâ and suleha (i. e. doctors 
 of law) ; then the imams, khatibs, and sheikhs ; after them the möUâs and 
 kazies (judges) ; then the serden gechdis (dread-noughts) ; next the Arab ma- 
 rines who dragged the ships overland, from the village thence called Levend- 
 chiftlik ; after them the janissaries ; then the sipâhîes, za'ims, topchis, jebehjis, 
 lâghemjis, eshekchis, horsekeepers, and camp-servants, respectively forming 
 together one hundred and seventy thousand men, to whom sixty-three thousand 
 houses were allotted, besides their legal share of the spoils. Out of this the 
 victors paid during their lives the tenth appointed by God's law, to the Sultân, 
 whose own share was three thousand eight hundred captives, twenty thousand 
 purses of gold, coins of Tekiyânûs and Yânkö son of Mâdiyân, three thousand 
 palaces, two bezestâns, and seven thousand shops. They also gave to the 
 Sultân the mosque of Ayâ Sofiyah, with seven great convents, and fixed the 
 rent to be paid by him for the New Serai at one thousand aspers a day. A 
 Jew, who ofiered one thousand and one aspers, was put to death. In the ka- 
 raman-ward of the city three hundred lofty palaces were given to the 'ulemâ, one 
 hundred and sixty-two to the janissaries, seventy to the vezîrs, seven to each 
 of the seven kubbeh vezirs. In short, all the houses in Islambul were thus 
 distributed among the victors, and the daughter of the French King mentioned 
 above, was given to the Emperor. Thus was every duty which the law required 
 fulfilled. Ak-Shemsu-d-din then standing up, thus spoke : " Know and un- 
 derstand ye Moslem conquerors, that it is you of whom the last of the prophets, 
 the joy and pride of all creatures, spoke, when he said : ' Verily they shall 
 conquer Kostantaniyyeh ; the best of commanders is their commander ; the best 
 of armies is that army!' Squander not away then these treasures, but spend 
 them on good and pious foundations in Islambol; be obedient to your Emperor; 
 and as from the days of 'Osman down to the present time, you called your Em- 
 peror Beg, so from henceforth call him Sultân ; and as at the feast he girded up
 
 48 THE TRAVELS OF 
 
 his loins, and served you himself, in return for his bounty, call him Khiinkar." 
 He then fastened to the head of the Sultan a double black and white heron's 
 plume (aigrette), saying : " Thou art now, O Emperor, become the chosen 
 Prince of the House of "Osman, continue to fight valiantly in the path of God !" 
 A shout of victory was then made, and the Muselman warriors took possession 
 of their new habitations. It was at that time that, with the permission of Ak- 
 Shemsu-d-din and the other holy men, a coin was first struck bearing this le- 
 gend : " The Sultân, son of a Sultân, Sultân Mohammed Khân, son of Sultân 
 Murâd Khân, be his victory exalted; coined in Kostantaniyyeh in the year 
 757." On the following day, when the Sultân, as he came out of the harem, 
 received Ak-Shemsu-d-din in the Arsenal-Garden : " Did you not eat some 
 sweetmeats last night. Sire?" said the latter. "No," replied, the Sultân, 
 " we eat none !"— " Do you not remember," replied the holy man, " that 
 when you were so much grieved while governor of Maghnisa, on hearing of 
 the capture of 'Akkah by the Franks, I told you that you would eat some of 
 their sweetmeats when you had taken Islâmbol ? And did you not last night 
 enjoy the society of the French princess ? Was not that tasting a sweetmeat 
 won from the Franks? Henceforward let that unexpanded rose be called 
 "Akideh (sugar-candy) Khanum, and be thou thyself styled Khûnkâr (blood 
 shedder). Let this day be a day of rejoicing, but let it likewise be a day of 
 justice ! Of the three thousand blooming Mohammedan virgins who came in 
 the suite of 'Akideh your spouse (khâsseki), let not one be touched, but send to 
 'Akkah, Ghazzah, Ramlah, Khaûrân, all the countries whence they were taken, 
 a register containing their names, and order their parents, relations, and friends 
 to repair to Islâmbol, that each of them may, with the consent of their parents, 
 be joined in lawful marriage with one of the Moslem warriors, and the city 
 of Islâmbol be thus made populous." The counsels of Ak Shemsu-d-din were 
 followed ; and in a short time ten thousand fathers, mothers, relations, and 
 connexions, hastened to the city, and three thousand heroes w^ere made happy 
 by being joined in lawful matrimony to three thousand virgins. Orders were 
 then issued to all the vezirs who were Pashas in Europe and Asia, to send all 
 the sons of Adam from each district to Islânıb61. Thus the w^ard of Uskubli 
 was peopled by the inhabitants of Uskub ; the Yeni Mahallah by the people of 
 Yeni-shehr; that of Aya Sofiyah by the people of Sofiyah; that of Tenes by the 
 Urum (Greeks) from Morah (the Morea) ; the neighbourhood of Tekkûr-serâi 
 and Shahid-kapu-si by the Jews of fifty communities brought from Selanik 
 (Thessalonica) ; Ak-Serâi by the people from Anatoli (Natolia) ; the ward below 
 the castle by the Syrians and Arabs; the Persians were settled in Khojah-khân
 
 evliya efendi. 49 
 
 near Mahmûd Pashâ ; the Gypsies (Clıinganeh) coming from Balat Shehrî 
 are established in the Bahit-mahalleli-si; tlie U'luch from 'Akl-bend in the 
 'Akl-bend ward ; the Arnauts (Albanians) near the Silivrl-gate ; the Jews from 
 Safat in Kkiss Koi ; the Anatolian Turks at Uskudar (Scutari) ; the Arme- 
 nians of Tokat and Sivas near Siilu Monastir; the Magnesians in the Majunji 
 
 ward; the Ekirdir and Ekmidir people at Egri kapu; the in lyyiib 
 
 Sultân ; the Karamanians in the Buyuk Karaman ward ; the inhabitants of 
 Koniyah in that of Kuchuk Karaman ; those of Tirehli in Vefa ; the people of 
 the plain of Chehar-shenbeh in the bazar so called ; the inhabitants of Kastemuni 
 in the Kazanjilar (brazier's) ward ; the Laz from Tinibuzun (Trebizonde) near the 
 mosque of Sultân Bâyazid ; the people of Geliboli (Gallipoli) at the Arsenal ; those 
 of Izmir (Smyrna) in Great Ghalatah ; the Franks in Little Ghalatah (Pera) ; the 
 inhabitants of Sinob and Samsun atTop-khâneh. In short, the Mohammedan inha- 
 bitants of all the large towns in the land of the House of 'Osman were then brought 
 to people Islambol, called on that account Islâmi bol (i. e. ample is its Islam !). 
 
 By God's decree, Islambol was taken in the month of Temmuz (July), and 
 the sea was then dyed with the blood of some thousands of martyrs. Now it 
 happens, that for forty days, every year at that season, the sea is still blood- 
 red, from the gate of lyyub Ensâr to the Martyr's^gate (Shehid kapu-si). This 
 is a marvellous thing and one of God's secrets. "Verily God hath power over 
 all things !" 
 
 SECTION XII. 
 Description of the new Serai, the Threshold of the Abode of Felicity. 
 
 The conqueror having thus become possessed of such treasures, observed that 
 the first thing requisite for an Emperor is a permanent habitation. He there- 
 fore expended three thousand purses on building the new Serai. The best of 
 several metrical dates inscribed over the Imperial gate, is that at the bottom in 
 conspicuous gold letters on a white marble tablet, Khalled AUahu azza sâhibihi. 
 May God make the glory of its master eternal! {i. e. A.H. 876, A.D. 1471-2). 
 Never hath a more delightful edifice been erected by the art of man ; for, placed 
 on the border of the sea, and having the Black Sea on the North, and the White 
 Sea on the East, it is rather a town situated on the confluence of two seas than 
 a palace. Its first builder was that second Solomon, the two-horned Alexander. 
 It was, therefore, erected on the remains of what had been built by former 
 princes, and Mohammed the Conqueror added seventy private, regal, and well- 
 furnished apartments; such as a confectionary, bake-house, hospital, armory, 
 
 H
 
 50 THETRAVELSOF 
 
 mat-house, woud-house, granary, privy-stables without and within, such that 
 each is like the stable of "Antar, store-rooms of various kinds round a garden 
 delightful as tlie garden of Irem, planted with twenty thousand cypresses, 
 planes, weeping-willows, thuyas, pines, and box-trees, and among them 
 many hundred thousands of fruit trees, forming an aviary and tulip-parterre, 
 which to this day may be compared to the garden of the Genii (Jin). 
 In the middle of this garden there is a delightful hill and rising ground, 
 on which he built forty private apartments, wainscoted with Chinese tiles, and 
 a hall of audience (Arz-6dâ) within the Port of Felicity, and a fine hippodrome, 
 on the east side of which he erected a bath, near the privy treasury ; close to 
 which are the aviary, the pantry, the treasurer's chamber, the Sultan's closet, 
 the Imperial mosque, the falconer's chamber, the great and small pages' 
 chamber ; the seferli's and gulkhan's chamber, the mosque of the Buyuk-oda, 
 and the house of exercise, which joins the bath mentioned above. The privy 
 chambers (khâss-odâ), mentioned before, were occupied by three thousand pages, 
 beautiful as Yûsuf (Joseph), richly attired in shirts fragrant as roses, with 
 embroidered tiaras, and robes drowned in gold and jewels, having each his 
 place in the Imperial service, where he was always ready to attend. There 
 was no harem in this palace ; but one was built afterwards, in the time of 
 Sultan Suleiman, who added a chamber for the black eunuchs (tavâshiaghû-lar), 
 another for the white eunuchs (teherdürâ)! khüssdı, i. e. privy halbardiers), a 
 cabinet (^kos/ik) for recreations, and a chamber for the divan, where the seven 
 vezirs assembled four days in the week. Sultân Mohammed, likewise, sur- 
 rounded this strongly-fortified palace with a wall that had 36G towers, and 
 twelve thousand battlements ; its circumference being 6,500 paces, with sixteen 
 gates, great and small. Besides all the other officers before enumerated, there 
 were in this palace twelve thousand Bostanjis, and, including all, forty thousand 
 souls lodged within its walls. 
 
 SECTION XIII. 
 
 Description of t he O Id Serai. 
 
 Sultan Mohammed the Conqueror also determined to place his honourable 
 harem in Islambol. In an airy and elevated position, on the side of the city 
 which overlooks the canal, there was an old convent, built by King Pûzantîn, 
 and placed in the midst of a delightful grove, full of all sorts of beasts and birds. 
 This convent, in the time of Puzantin and Kostantin, had been occupied by 
 twelve thousand monks and nuns. The occasion of its being built was, that 
 Simon, one of the apostles of Jesus, having engaged in devotion, and in main-
 
 evliya efendi. 51 
 
 taining a friendly intercourse with all sorts of wild animals, dug a ])it in the 
 ground in order to supjily them with water, on which a spring of truly living 
 water burst forth. Simon afterwards built a small oratory there, which, in 
 jirocess of time, was replaced by the convent which Mohammed destroyed, 
 when he built upon its site the old palace {Eski Serai) begun in the year 858 
 (A.D. 1454), and finished in the year 862 (A.D. 1458). The wall has neither 
 towers, battlements, nor ditch ; but is very strong, being cased with azure- 
 coloured lead. Its circumference was then twelve thousand arshlns (25,000 feet). 
 It is a solid square building, one side of which stretched from the brazier's 
 (kazânjikr) quarter, near the mosque of Sultan Biiyazid, down to the Miski-sabun 
 (Musk-soap) gate, from whence another extended to the palace of Delkik Müstafi 
 Pasha. Thence a third rested against the wall and cistern of the little bazar. 
 The site of the palaces of the Aghâ of the janissaries, and of Siyavush Pasha, 
 now occupies that of the Old Serai. From thence the fourth side, passing 
 above the quarter of Tahta-1 kal'ah, came again to the Brazier's bazar. Within this 
 palace there were many courts, cabinets, cisterns, and fountains ; a kitchen like 
 that of Kei-kavus, a private buttery, chambers for three thousand halbardiers 
 {tcberdâr), servants without ringlets, one apartment (âdâ) for the white, and one 
 for the black Aghâ (of the eunuchs), who were both subordinate to the {Kızlar 
 Aghâ) Aghâ of the Porte {Dârıı-s-saâdeh, i. e. the house of felicity). Having 
 placed in this all his favourites {khasseki), together with the French Princess, he 
 came twice every week from the new palace to the old, and on those nights did 
 justice there. 
 
 Eulogium on the living water of the old palace {Eski Serai). 
 
 Abu-l fat-h Mohammed, being a wise and illustrious Emperor, assembled all 
 his learned men in order to enquire which was the best water in Islambol, and 
 they all unanimously pointed out to him the spring of Shim'un (Simon), within 
 the Eski Serai', as the lightest, most temperate, and copious of all ; which was 
 proved by dipping a miskal of cotton in a certain quantity of each different kind 
 of water, then weighing each parcel, and after drying it in the sun, weighing 
 it a second time. The Sultan, therefore, resolved to drink of no other water 
 than this, and to this time it is the favourite source from which all his suc- 
 cessors drink. Three men come every day from the Kilârji-bâshf, and three 
 from the Sakkâ-bâshi of the Serai, and fill six silver flaggons, each containing 
 twenty ounces, with this limpid water, seal the mouths of them in presence of 
 the inspector of water with seals of red wax, and bring them to the Emperor. 
 At present this fountain is in front of the Inspector's-gate (Nazir kapusi) on the 
 
 H 2
 
 52 T H E T R A V E L s O F 
 
 eastern side of the Eskf Serai, where Sultan Mohammed the Conqueror caused 
 the water to run outside of the palace, and erected the building over it; it is now 
 .the most celebrated water in the town, and is known by the name of the fountain 
 
 of Shim'iin. In the year , Sultan Suleiman having enlarged this old palace to 
 
 the extent of three miles in circumference, built three gates. The Divan kapu-si 
 towards the east. Sultan Bâyazid kapû-si to the south, and the Suleimaniyyeh 
 kapu-si towards the west. On the outside of this gate Sultan Suleiman built 
 the mosque bearing his name from the booty of the conquest of Belgrade^ 
 Malta, and Rhodes ; and near it colleges for science, and teaching the 
 traditions and art of reciting the Koran, a school for children, an alms-house, a 
 hospital, a kân'ıvânserai, a bath, and market for boot-makers, button-makers, 
 and goldsmiths ; a palace for the residence of the late Siyavush Pasha, 
 another for the residence of the Aghâ of the janissaries, a third for Lala Mustafâ 
 Pasha, a fourth for Pir Mohammed Pasha Karamanı, a fifth for Mustafâ Pâshâ, 
 builder of the mosque at Geibiz, a sixth for his daughter Esmahan Sultân, and 
 a thousand cells, with pensions annexed, for the servants of the moscjue. The 
 four sides, however, of the old Serai, were bordered by the public road, and, 
 to this time, are not contiguous to any house. The abovementioned palaces are 
 all built on the site of the old Serai, which was erected by Sultân Mohammed 
 Khan, who afterwards constructed barracks for 160 regiments (Buliiks and 
 Jema'ats) of janissaries, and 160 chambers {ödâs) for the Segbans (Seimem), 
 a mosque for himself, chambers for the armorers (Jebth-jis), powder magazines 
 at Peik-khânah, Kalender-khânah, Ters-khânah, Top-khânah, Kâghid-khânah, 
 and many other similar public buildings within and without Islâmböl ; the 
 sums thus expended, having been drawn from the treasures amassed in his 
 conquests. 
 
 SECTION XIV. 
 
 On the Public Officers established at Islâmböl at the time of the Conquest. 
 
 Within three years the city of Islâmböl became so populous, and contained 
 such a sea of men, that it was impossible to restrain its inhabitants without pub- 
 lic authority. The assistants first granted to the Grand Vezir Mahmûd Pâshâ, 
 were five executioners, a regiment (ocla) of janissaries, with a Muhzir Aghâ 
 (colonel), chaiishes (apparitors) of the Topjis and Jebehjis, a captain {ödâbâshî) 
 of the Bostânjis, and a tufenkji (musketeer), and matarahji (water-carrier) 
 taken from the janissaries, with whom he took his rounds through the city on 
 the fourth day of every week, in order to punish by the falâkah (bastinado) all
 
 evliya efendi. 53 
 
 transgressors of the law. He went first to the Divan-khanah (Court-house) of 
 the tradespeople at the U'n-kapan (tlour-niarket), and held a divân there ; he 
 next visited the stairs {i.skclc/i) of the fruit-market, and lield a divan to fix the 
 price of fruit ; from thence he proceeded to the green-market and shambles 
 (Salkh-khanah), where he settled the rate at which greens and mutton should 
 be sold, and he afterwards returned to the Serai. 
 
 The second public officer was the Segban Bashi (commander of the Seimens), 
 to whom the falakah was entrusted, but he had no executioners. 
 
 The third was the judge and Molla of Islambol, who could inflict the basti- 
 nado (falakah), and imprison for debt. 
 
 The fourth, the Molhi of lyyub, who could inflict the same punishments. 
 The fifth, the Molla of Ghalatah, and 
 
 The sixth, the Molld of Uskudar, possessing the same power within their 
 respective jurisdictions. 
 
 The seventh, the Ayak Naibi, or superintendant of the markets, who punished 
 all who sold above the legal prices, or used false weights and measures. 
 
 The eighth, the Mohtesib Aghâ-si (inspector of shops), by whom all defaulters 
 in buying and selling were punished, according to their offences, with imprison- 
 ment and torture ; such as covering their heads with the entrails of beasts, or 
 nailing their ears and noses to a plank. 
 The ninth, the 'Asas-bashi, and 
 
 The tenth, the Su-bashi, two police-officers attended by executioners provided 
 with whips and scourges, but not with rods and stocks {falakah). They 
 made domiciliary visits, took up offenders, and attended at the execution of 
 criminals condemned to death. 
 
 The eleventh, the Islâmbol-Aghâ-si, or commandant of Constantinople. 
 The twelfth, the Bostânjı-bâshi, who constantly, from night till morning, 
 takes the round of all the villages on the sea-shore, punishes all whom he 
 finds transgressing ; and if any are deserving of death, throws them into the 
 sea. 
 
 The thirteenth, Chorbajis (colonels of the janissaries), who continually go 
 round, from night till morning, with five or six hundred of their soldiers in quest 
 of suspicious persons, whom they send prisoners to the Porte, where they re- 
 ceive their due. 
 
 The fourteenth, the forty Judges appointed, according to the law of the- 
 Prophet, to preside over the forty Courts of Justice {mehkemdi) in Islambol, 
 under the four Molhis mentioned above. They also have power to imprison and 
 inflict punishment.
 
 54 THETRAVELSOF 
 
 The fifteenth, the Sheikho-Islam or Mufti (head of the law). He can only 
 o'ive the le^-al answer to questions submitted to him, viz. "It is," or "It is not." 
 "God knows !" " Yes," or " No." 
 
 The sixteenth, the Anatoli Kazi-askeri (military judge of Anatolia), has no 
 right to punish, but sits in the divân as chief and president of all the Asiatic 
 judges. 
 
 The seventeenth, the Rûm-üi Kazi-'askeri (military judge of Romelia), has like- 
 wise no power of punishing, but decides all lawsuits brought into the divân from 
 the country, and is the head of all the European judges. He is likewise 
 appointed, by the canons of Sultân Mohammed the Conqueror, to write all the 
 imperial patents (^bc7'(tts). 
 
 The eighteenth, the Commander (Dizdar) of the Seven Towers. 
 The nineteenth, the chief Architect ; if any building be erected in Islambol 
 without his permission it is pulled down, and the builders are punished. 
 
 The twentieth, the Kapûdân-Pâshâ (Lord High Admiral) established in the 
 Arsenal (Ters-khanah) ; who commands by sea night and day. 
 
 The twenty-first, the Kyayâ {ket-khoda) of the Arsenal (Ters-khanah), who, 
 if any thieves are found by day or night in the district called Kâsim Pasha, can 
 inflict the severest punishment, even death, if necessary. 
 
 The twenty-second, the Ta'lim-khânehji Bâshi (adjutant-general, commander 
 of the 54th regiment of janissaries), and of the korujis (invalids), whose barracks 
 are within the boundaries of O'k-m^idân, take their rounds there, and if they meet 
 with any suspicious vagabonds, carry them to their commander, the Atiji Bâshi 
 (Chief of the Archers), who, punishing them according to their deserts, orders 
 them to be suspended from a tree by the string of the bowmen, and assailed by 
 a shower of arrows. 
 
 It was ordained by the regulations of Sultân Mohammed the Conqueror, and 
 that ordinance has been renewed by a khatti sherif (imperial rescript) from all his 
 successors, that any offender whom these officers shall apprehend, if he be a 
 soldier, shall receive no mercy, but be hung upon a tree forthwith. In fine, in the 
 districts on both sides of the Strait of the Black Sea, there are thirty-three magis- 
 trates, and thirty-five local judges, deputies of the MoUâ, in the city. But the 
 town of Bey-k6s has a separate jurisdiction, the judge of which is appointed by 
 the Munejjim Bâshi (astronomer royal). Besides the judges and magistrates 
 already enumerated, there are also 166 District Judges, subordinate to the four 
 Mollâs of Islambol, 360 Subâshîs, eighty-seven guards of janissaries, with their 
 commanding officers (serdars), and forty Subâshis of the free vakfs (charitable 
 foundations). In short, the whole number of Kâzis and Subâshis within the
 
 EVLIYAEFENDI. 55 
 
 precincts of Ishimbol, established by the code (kânun) of Mohammed the Con- 
 queror, amounts to twelve hundred. There are also within the same jurisdic- 
 tion the governors and magistrates of 150 corporations of tradesmen ; but these 
 governors have no legal authority to imprison and punish ; they can only 
 determine questions respecting the statutes of the corporations over which 
 they preside. 
 
 SECTION XV. 
 
 0)1 the Imperial JMosques in the JMohammedan City of Kostantaniyyeh . 
 
 The first, and most ancient of these places of worship dedicated to the almighty 
 and everlasting God, is that of Aya, Sofiyah, built, as mentioned in the seventh 
 Section, in the year 5052 after the fall of Adam. It was finished by Aghnadiis 
 (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 Belkis, were brought from Aya Solûgh (Ephesus) and 
 Aidinjik ; marbles of divers colours were removed from Karaman, Sham (Syria), 
 and the island of Kubrus (Cyprus). Some thousands of incomparable column.s, 
 wasp and olive-coloured, were imported from the splendid monuments of the 
 skill of Solomon, standing in the neighbourhood of A'tineh (Athens). After 
 working at the building for forty years, Khizr and Aghnâdûs 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 Brusah, Keshish-dagh 
 (Mount Olympus), 'Alem-daghi, and Istranjeh daghi. 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 kilahs 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
 
 50 T H E T R A V E L S O F 
 
 days, have obtained the blessings, temporal and spiritual, for which they 
 prayed : it is, therefore, much frequented by the pious and necesitous for that 
 purpose. 
 
 On the Dimensions, Builders, ^r. of that ancient place of worship, Ayâ Sofiyak. 
 
 This mosque is situated on elevated ground at the eastern end of the city, a 
 thousand paces {(idim) distant from the Stable-gate (akhor kapu) 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 mihrab (sacred recess), and 
 to the right of it a marble puljMt {ininbc?-). There are altogether on the whole build- 
 ing no less then 360 gilt cu])olas, the largest of which is the great one in the mid- 
 dle ; 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 Momistir, 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, Jebrayil (Gabriel), 
 Mikâyil (Michael), israfil, and 'Azrayil, standing with their wings extended, 
 each 5G 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 Iskimbol ; but since his Highness appeared, all talismans have ceased to 
 act. This cupola is supported by four arches (tâk) that excel the arch of 
 the palace of Kesra (Chosroes) (Taki Kesra), the arch of Khavernak ; that of 
 Kaidafa ; that of Kâf, and that of Sheddad. 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 ascend- 
 ed 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 Ai Sof, who caused Aya S6fiyah to be built;
 
 evliya efendi. 57 
 
 and though many emperors have tried at different times to open this coffin, an 
 earthquake and a l)orrible 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 Jeru- 
 salem (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 pigeon's 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 Alma (Rome), which received 
 its name (Red Apple) from thence. The Spanish infidels were once or twice 
 masters of Islâmböl, 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 Mihnib and 
 Minber are of white marble highly ornamented. 
 
 A Description of the four Minarehs {Minarets). 
 
 While Mohammed the Conqueror was residing as Viceroy at Edreneh 
 (Adrianople), there was a great earthquake at Islambol, which made the 
 northern side of Aya Sofiyah bend, and threatened its ruin. The infidels were 
 much alarmed ; but Prince Mohammed, in a friendly manner, sent the old 
 architect, Ali Nejjâr, who had built the great mosques at Brusah and Edreneh 
 for Yildirim Bayazid, and was then living, to the Greek king, in order to repair 
 Ayâ Sofiyah. It was he who erected for the support of the building four 
 strong buttresses, every one of which is like the barrier of Yâjûj (Gog) The 
 architect having made a staircase of two hundred steps in the buttress on the 
 right side of Aya Sofiyah, among the shops of the turban-makers {sârikchi), 
 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 Sultân Mohammed, " I have secured the cupola of Aya 
 Sofiyah, 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 minareh for 
 thee, where I off'ered up my prayers." On that very foundation, three years 
 afterwards, by the will of God, Sultân Mohammed built a most beautiful 
 
 six-sided minareh. Sultan Sellm II. afterwards, in the year , added 
 
 another at the corner opposite to the gate of the Imperial palace (Babi hümâyun, 
 the Sublime Porte), which is more ornamented, but a little lower than that of 
 
 I
 
 58 THE TRAVELS OF 
 
 Mohammed the Conqueror. Sultan Murad III. built subsequently two other 
 minarehs on the north and west side, each with only one gallery. 
 
 The ensio-ns (alems, i. e. the crescents) on the top of these four minarehs 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. Murad 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 Jemshfd nor Dara ever possessed such an one. Each of 
 them can contain a thousand kilehs. They stand inside of the mosque, one on 
 the right hand and the other on the left, full of living water, for all the congre- 
 tion to perform their ablutions and quench their thirst. The same Sultan 
 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 Koran, and a lofty pulpit on a slender column for the muezzins. 
 Sultân Murad IV. the conqueror of Baghdad, raised upon four marble columns 
 a throne {kursî) of one piece of marble, for the preacher {vaiz), and appointed 
 eight sheikhs as preachers of the mosque : the Efendis Kâzi-zâdeh, Üsküdarlı 
 Mahmûd, ibrahim sheikh to Jerrâh Pasha, Sivâsi, Kudsi, Terjimân Sheikhi 
 'Omar, and the great sheikh. Emir Ishtibi, 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. Sultân Ahmed I. built, on the left 
 of the mihrâb, a private recess {maksûrah) 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. 
 AH 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 de- 
 vout, and which gives a foretaste even here below of the garden of Eden (Aden). 
 Sultân Murad 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, min- 
 gled with the tones of the muezzins' voices, filled the mosque with a harmony 
 approaching to that of Paradise. Every night (in the month of Ramazân) the 
 two thousand lamps lighted there, and the lanterns, containing wax- tapers 
 perfumed with camphor, pour forth streams of light upon light ; and iij the 
 centre of the dome a circle of lamps represents in letters, as finely formed as those
 
 evliya efendi. 59 
 
 of Yakut Musta'siml, 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 Munkl IV., the celebrated writer Etmekji-zadch Chelebi wrote the 
 names of the Most High, of the prophet Mohammed and his four companions, 
 in Kara Hisari hand, so large that each elif measures ten arshins (10 ells = 23^ 
 feet), and the rest of the letters are formed in the same proportion. Aya 
 Sofiyah is the Ka'beh of all Fakirs, and there is no larger mosque in Islambol. 
 It possesses all the spiritual advantages to be obtained in any other, whether it 
 be El Aksa at Kuds (Jerusalem), or the mosque of the Ommaviyyeh (Ommiades), 
 at Sham (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 fre- 
 quented by multitudes every day. 
 
 The Servants (Khuddâm) of the Mosque. 
 They are the Imams (reciters of the Form of Prayer) ; the Khatibs (reciters 
 of the Khotbah, bidding-prayer on Friday) ; Sheikhs (preachers) ; Devrkhan 
 (Scripture readers) ; Ders- amils (lecturers) ; Talabah (students) ; Muezzins 
 (cryers, who call to prayers from the Minarehs) ; Ejza kh-ans (lesson readers) ; 
 Na't khans (reciters of the praises of the prophet and his associates) ; Bevvabs 
 (door-keepers) ; and Kayims (sextons) : in all full two thousand servants, for 
 the revenues of the mosque settled upon it by pious bequests (evkaf) are very 
 large. 
 
 Stations and Places in this Mosque visited as peculiarly fitted for Devotion. 
 
 First. Ayâ Sofiyah is, in itself, peculiarly the house of God. 
 
 Second. The station (Makam) of Moslemah, in a place called U'ch Bûjâk 
 (the three corners), where he, who was commander of the forces in the Khali- 
 fate of Mo'aviyyeh, is said to have offered up prayer. 
 
 Third. The station of lyyub Ansari, who, after the peace made in the year of 
 the Hijrah 52, entered Aya Sofiyah and performed a service of two inflections 
 on the spot called Makami lyyub Sultan, south of the Sweating Column. There 
 is now a Mihrab 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 Aya 
 Sofiyah, at the foot of the green Mihrab. This place goes now by his name. 
 
 I 2
 
 GO THE TRAVELS OF 
 
 Fifth. The station of Hârûnu-r-rashld, who, at his coming a second time 
 to Kostantaniyyeh, in the year of the Hijrah 58, having crucified King Yaghfiir 
 in the belfry of Ay;i Sofiyah, 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-kapü-si). 
 
 Sixth. The station of Seyyid Battal Ghazi in the sky-smiting belfry of the 
 church. 
 
 Seventh. The station of Baba Ja'fer Sultdn, Ambassador of Hârûnu-r-rashid. 
 
 Eighth. The station of Sheikh Maksud Sultan, the companion of Baba 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-kapu-si), at the places now bearing their name. 
 
 Eighth. The station of Salomon, who is said to have offered up prayer on the 
 ground where Aya Sofiyah now stands, at the place called the Green Mihrab, 
 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 Muezzins, 
 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 
 Gul-abi Aghâ took place. 
 
 Narrative of Gul-abi Aghâ. 
 
 Gul-abi Aghâ, Rikâb dar (stirrup-holder) of Sultan Suleiman, a pious man, who 
 died at the age of 151 years, relates that in consequence of the great plague in 
 the reign of Sultân Selim II., which at Islâmbol carried off three thousand souls 
 every day, that prince ordered the prayer Istiskâ 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 Sheikh (i. e. Doctor) of the order of Beshiktâsh 
 Evliya Efendi, the Sultân ordered the people present to be numbered. This 
 Sheikh, who was born at Tareb-afzun (Trapezonde), was a foster-brother of 
 Sultan Suleiman. The throng to hear his sermon was so great that all the people 
 of Islâmbol filled the mosque three days before he preached. Sheikh Yahya 
 being now in the middle of his sermon, and the whole multitude listening to his 
 admonitions with their utmost attention, Gulâbi Aghâ, 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
 
 evliya efendi. 61 
 
 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 Sipahi (soldier), who said to 
 him, " I will release thee from thy pain ;" and thus saying, stretched his sleeve 
 over Gulabi's head, who instantly found himself transported into a meadow on 
 the bank of the stream near Kâghid-khânah. 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 Defterdar Dervish Chelebi, 
 son of the Sheikh Baba Nakkash, 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. Gulabi Agha 
 not having the least doubt that the Sipahi, who had transported him so charitably 
 into the meadows of Kaghid Khânah, was no other than the prophet Khizr him- 
 self, laid hold of the skirt of his robe, saying, " I am thy slave, O King! and 
 will never again quit thee." The Sipahi answered him very roughly, " Be 
 gone, man ! We are not the man of whom thou speakest." Gulabi Agha, how- 
 ever, laid hold of him the faster ; and the Sipahi twice boxed his ears, and thus 
 they made their way through the crowd. Gulabi, however, would not lose 
 sight of him, and following him very close, saw him enter a place of retirement 
 near Aya Sofiyah. Gulabi 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. Gulabi instantly laid hold of him ; 
 but the Janissary cried out, " Begone, man, thou art mad!" Gulabi, notwith- 
 standing, would not loose his hold ; on which the cook of the Janissaries gave 
 him a good thump, and entered a Buzah khânah in the market of Aya Sofiyah, 
 where he ate some kababs and bread and drank buzah (a kind of beer), without 
 taking the least notice of Gulabi. The Janissary went out and Gulabi 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
 
 62 THE TRAVELS OF 
 
 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. Gukibi, 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 Gulabi's 
 adventures. The Sheikh said, " If he has renounced the world and all the 
 pleasures of the senses, he is welcome in this assembly of Forty." Gulabi then 
 remained three days and three nights without eating or drinking. His house, 
 family, and relations at U'n-kapani 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 Sipahi 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. Gulabi 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 Guliibi, " 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 Sheikh. Gulabi 
 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 
 (sejjadeh), 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 Sheikh's permission ; and the third was about to be 
 hanged, when Gulabi begun to intercede with the Sheikh for his life. The 
 Janissary seizing Gulabi 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. 
 Gulabi crying out, " Why didst thou drown that innocent boy, and why were 
 all those Muselmans lost in that ship?" The Sheikh, from his seat as President,
 
 evliya efendi. 63 
 
 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 Gulabfs 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 !" Gulabi, 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-kapdni. 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-kapani 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 Gulabi Aghâ (to whom God has granted 
 mercy and pardon) at the station of the Forty, in Aya Sofiyah, 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 Aya Sofiyah. 
 
 Eleventh. The station of the Apostles on the eastern side of the gallery. 
 
 Twelfth. The station of Ak Shemsu-d-din, 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 man's height with brass. It sweats day and 
 night, winter and summer. 
 
 Thirteenth. The station of the South-East gate (Kiblah kapu-si). 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 twa 
 inclinations of the body, and touch the wood with their hands, saying a
 
 64 THETRAVELSOF 
 
 Fâtilıah (i. e. the first chapter of the Koran) 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 
 Yâ kâshifo-1 mushkilât Yâ alimu-s-sir va-1 khafiyyât {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 Hamdi Chelebi, son 
 of Ak-Shemsu-d-din, who lived in the village of Turbahli Goinuk. He was so 
 foolish and forgetful, that if any one gave him the Selâm he was obliged to write 
 the word Selâm on a piece of paper and read it before he could comprehend that 
 he ought to answer ' Ve aleikum es-selâm.' 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-din's advice, to Ayâ Sofiyah, 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 Zuleikhâ, which he finished in seven months ; after which 
 he wrote his Kiyâfet-nâmeh (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 Ayâ Sofiyah, 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-din, immediately after 
 the conquests, delivered his Lectures on Joreiri's Commentary on the Koran ; 
 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 Sheikh of Sheikhs, Evliya Efendi, that master 
 of the art of reading the Koran, 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
 
 evliya efendi. 65 
 
 Prophet Jesus was washed immediately after he was delivered from the womb 
 of his mother Meryem. Kostantin the Ancient, mentioned above, is said to 
 have brought both the cradle and the font from Beitu-1-lahm to the south of 
 Kudsi Sherif, but the humble writer of these lines saw the washing-trough of 
 Jesus at Beitu-1-lahm. That children who are crooked and sickly, when 
 washed in the trough in Aya S6fiyah 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 Aya Sofiyah, which is a Ka'beh 
 for Fakirs, 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 (kantar) 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 Aya Sofiyah, near the Kadirghah limanı 
 (galley harbour), which had been previously a church built by Elinah, mother of 
 Kostantin, 
 
 The Mosque of Zirek Bâshi. 
 
 This is also a large mosque, built by Kostantin for the benefit of the soul of the 
 Lord Yahya (St. John), and called, in the time of the Nasârâ (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 
 Beit Sabastiyyeh (Sf/Bao-r/;), near Kudsi Sherif. His head is still preserved in 
 a golden dish in a cavern in the middle of the mosque of the Beni Ommayyeh 
 in Sham (Damascus). The Maltese having removed the body of St. John 
 
 K
 
 6& THE TRAVELS OF 
 
 from Beit Sabastiyyeh, 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 re- 
 lated to Jesus, on his mother the Virgin Mary's 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 (deir) into places of worship for 
 Musulmans. He afterwards began to build a splendid mosque on his own 
 account. He began by building the Irghat hammami (workmen's bath) in the 
 Karaman chârshû-si (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. 146.3), and it was 
 finished A.H. 875 (A.D. 1470). The date of its commencement is expressed by 
 the Arabic words Sheyyed-allahu erkânehâ. It is situated on high ground, in 
 the midst of Islambol, on the site of a convent which bore the name of king 
 Vezendun (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 builder's 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 Mihrab. The Mihrab, Mimber, 
 and Mahfils, for the Muezzins 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 Mihrab stands an ancient banner in long strips, made 
 of Ali's doublet (jubbeh). There is nothing suspended in this mosque except 
 lumps ; 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 
 Musulmans ; and to this day neither Jews nor Christians are allowed to enter
 
 evliya EFENDİ. 67 
 
 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 Jelli characters, by 
 Demirji Kuli :—" Verily, Kostantaniyyeh shall be conquered! How excel- 
 lent 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 Mevlevi Dervish, 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 minarehs, and each appearing like a green angel. On the right and 
 left of the mosque there are lofty minarehs, 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 
 Surah Fatihah (1st chap, of the Koran) is inscribed in white marble letters on 
 a green ground, in the character invented by Yakut Mosta' simi, which is not 
 equalled by any thing of the kind in all Islambol. 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 where- 
 with 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 Mihrab 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 (Semaniyyeh), filled with 
 students, on both sides of which are their apartments and stables. There is 
 also a refectory (Daru-z-ziyafet), a hospital (Daru-sh-shifa), a caravanserai 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. 
 
 K 2
 
 68 THE TRAVELS OF 
 
 Appeal of the M'ımâr BâsJıi (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 Aya Sofiyah, 
 and for having cut down the columns, which were each worth the whole tribute 
 of Rum (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 Islâmb61, and had 
 thus made the mosque lower than Aya Sofiyah. The Emperor, not satisfied 
 with this excuse, ordered both the architect's hands to be cut off, which was 
 done accordingly. On the following day the architect appeared with his family 
 before the tribunal of the Kazl, styled Islambol-Molla-si, to lay his complaint 
 against the Emperor and appeal to the sentence of the law. The Judge imme- 
 diately sent his officer (Kiahyâ) 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 
 selâm aleik, he was about to seat himself in the highest place, when the Kâzı 
 said, " Sit not down. Prince, but stand on thy feet, together with thine 
 adversary, who has made an appeal to the law." The Mi'mâr Bâshi (head 
 architect) thus made his complaint: — " My Lord (Sultânum) ! 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 (Sultânum), this man lowered my mosque ; and for having cut down 
 two columns of mine, each of which was \vorth 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 
 Kâzı 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 sub- 
 sisted 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
 
 evliya efendi. C9 
 
 thou, Prince (Begum)?" Sultân Mahommed answered: "Thou must pro- 
 nounce the sentence of the law!" " This is the legal sentence," replied the 
 Kazi, " 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 Sultân 
 then offered to grant him a pension from the public treasury of the Musulmans. 
 " No!" returned the M611â ; " 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. Sultân Mohammed 
 also received a certificate of his entire acquittal. The Kâz( 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 entreat- 
 ing the Emperor to seat himself on the sacred carpet (sejjadeh). " Efendi," 
 said the Sultan, 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 Sultan,' and hadst wronged the architect, I would have broken thee in 
 pieces with this mace!" " And if thou. Prince (Begum)," said the Kâzı, 
 " 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 Kâzı, and again laid the carpet smooth ; on 
 which the Sultân kissed his noble hands, wished him good day, and returned 
 to his palace. 
 
 Subsequently, Abdal Sinan, when Mi'mâr Bâshi, added some embellish- 
 ments to this mosque, and, at a later period, 'Ali Kûshji, the celebrated 
 astronomer, erected a school for the instruction of Muselman children in the 
 Koran within the precincts (harem) of this mosque, near the Dyer's gate 
 (Boyâjiler kapû-si) 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 Koran : — " Dost thou at 
 all know how thy Lord hath extended the shadow ?" 
 
 After these events, in the reign of Bayazid Veil, there was a great earthquake 
 at Islâmböl for seven days and six nights. The castle of Ghalatah was damaged
 
 70 THE TRAVELS OF 
 
 in many places ; but it was repaired by the architect, Murad, who recorded 
 the date of the repairs in an inscription engraved in the Jelli 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 Yank6 
 ibn Mâdyân. Bâyazid afterwards built a bridge of fourteen arches over the 
 river Sakariyah, at the town of Keiveh, in the Sanjak of Izmit (Nicomedia) ; 
 another of nineteen arches, over the river Kizil Irmak, at the city of Osmânjik ; 
 and a third of nineteen arches, over the Gediiz (Hermus), in the province of 
 Sarii khan ; after which he began to build the mosque that bears his name, near 
 the old palace in Ishimbol. Its foundations were laid in the year 903 (A.D. 
 1498), and it was finished in A.H. 91 1 (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 Sultân Bâyazid 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 Sultân Kalâûn, in Cairo ; 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 Sultans of the house of 'Osman 
 at the public service on Fridays. Sultân Ibrahim 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 Mihrâb, 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 Sultân Murad IV., 
 the Conqueror of Baghdad. On different sides of it four lofty cypresses have 
 been planted. When the foundations of this noble mosque were laid, the Mi'mar 
 Bâshi having asked the Sultân where he should place the mihrâb, 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 
 mihrâb. He, therefore, prostrated himself at the Sultan's feet and began the
 
 £VLI YA efendi. 71 
 
 work, the Sultân 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 Sultân had never in his life failed to offer up the afternoon 
 ('asr) and evening (ashâ) prayers, insisted on his performing the functions of 
 Imam. The Sultân, 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 Islambol, is crowded day and 
 night by thousands of devout Muselmâns, 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-1 Kursi (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 mihrâb 
 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 Koran ; 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 Meidan 
 of Sultan Bâyazîd, adorned on its four sides with shops ; and on one side by 
 the great college of the same Sultan, which has seventy cupolas. The super- 
 intendent (Nazir) of this mosque is the Sheikhu-l Islam {i.e. the Muftî); 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 Islam depend, 
 for the regulation of time, on the Muvakkit of Sultân Bâyazîd Khân ; and as the 
 mihrâb 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 
 Firengistan, as is universally known, correct their watches and compasses by 
 the mosque of Sultân Bâyazid. Besides this mosque, that Emperor built sixty
 
 72 THETRAVELSOF 
 
 other places of worship in the countries which he conquered. The mosque and 
 convent of Emir Bokhari, as well as the mosque of Ghalatah-serai, were built 
 by him. May God reward all his pious works ! His conquests are as follows : 
 The castles of Moton and Koron, Arkâriyah, Kalâmitah, Kalâvertah, Holomich, 
 Tiribolichah (Tripolizza), Bâlli-Badrah (Palae Patrae, i.e. Patras), and Anâvârin 
 (Navarino), in the year 906 (1500-1). AH the above castles are in the southern 
 and western parts of the Peninsula (Morea). He also conquered the castle of 
 Ainah-bakhti (Naupaktus or Lepanto), A.H. 905 (A. D. 1499, 1500). The 
 fortresses of Kill and Ak-kirman were taken in the 889 (A.D. 1484). The castles 
 Varnah, Avloniyah, and in Arnâııtluk (Albania) Durraj (Durazzo), were cap- 
 tured, and a tribute imposed upon Karah Boghdan (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 Selim I., at Chorlo 
 (ToîıpovKoç or T^opXov), where he was deserted by all his servants, who followed 
 Selim to Islambol and proclaimed him Emperor. Bayazid Khan was immediately 
 ordered to retire to Dimah-tokah (Dymoticho for Didymotichon) ; but having 
 reached Havusah, a small town one day's journey distant from Edreneh (Adria- 
 nople), 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 
 Selim I., who began his victorious course by a signal defeat of Shah Isma'il, 
 King of I'ran, on the plains of Cheldir, beneath the castle of Ak hichkah, where 
 200,000 Kizil-bashes (Persians) were put to the sword. The Shah himself 
 escaped with diificulty, accompanied by only seven horsemen, and his Queen 
 Tajli Khanum was taken prisoner, together with three hundred female captives, 
 who were entrusted to the care of the Defterdar Tâjir-zâdeh Ja'fer Chelebi, and 
 conducted by him to the threshold of Felicity (the Sublime Porte). In this 
 victorious campaign the following castles were conquered : — Kars, Ak-hichkah, 
 Erdehân, Hasan, Erz Rum, Baibud, lanijah, Kumakh, Karah-Hamid, Diyar- 
 Bekr, and forty other castles with their dependencies. Sultân 'Alau-d-daulah, of 
 the Zul-kadriyyeh family, Lord of Mer'ash, was also defeated and killed, and his 
 head, together with those of seventy other great chiefs (Boi Beg), was sent to 
 Ghauri, Sultân of Egypt, against whom a campaign was immediately com- 
 menced : in the course of which Sultân Selim conquered Halebu-sh-shuhbâ (the 
 bright), with its twenty. Sham (Damascus), with its forty-two castles; Tarabulu- 
 Sham (Tripoli), with its seventy castles, occupied by the Duruzi (Druzes) ;
 
 evliya efendi. 73 
 
 Beitu-l-mokaddas (Jerusalem), Ghazah, and Ramlah, with seventeen castles. 
 In that paradisiacal country, Sham (Syria), he took up his winter-quarters ; 
 and in the ensuing year he fought, on the plain of Kâkûn, the great battle 
 in which Sultân Ghaûrl was routed and slain. The wreck of the army of the 
 Chenikis (Circassians) fled to Misr (Cairo), with Selim Khan 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. 151G). Hireh Beg was appointed Governor 
 of Misr (Cairo) ; and Kem;\l Pâshâ-zâdeh Ahmed Efendi, Military Judge. 
 Possession was taken of Mekkah and Medinah, and Selim assumed the title of 
 Servant of the two noble Mosques, and exalted his victories to the skies. On 
 his returning to Islâmbol, 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 Mihrab. He was born in Tarabefzun (for Tarâbuzûn, /. 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 
 Sultans of the house of Osman, Sultân Suleiman Khân el Ghâzi, who finished 
 the mosque begun by his father. 
 
 Description of the Alosqiic of Sultân Selini 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 Islâmbol, on the summit of one of the hills which over- 
 look 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 Sinan. On examining it, all mathe- 
 maticians are astonished ; for its dome is found, on admeasurement, to be one 
 span wider than that of Ayâ Sofiyah. It appears, in truth, to be an azure vault, 
 like the vault of the sky ; but is not so high as that of Ayâ Sofiyah, 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 pre- 
 cipitous ; the architect Sinan, therefore, with a prudent foresight, in order to 
 
 L
 
 74 THETRAVELSOF 
 
 avoid all risk from earthquakes, gave a very moderate height to the mosque. 
 The platform (mahfil) for the Muezzins is placed upon marble columns, adjoin- 
 ing to the wall on the right hand ; the Minber and Mihrab 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 Sultân Ibrahim. 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 Mihrab, is the sepulchre of 
 Selim Khân, in a delightful garden, where the sweet notes of nightingales are 
 heard. It is a hexagonal building, surmounted by a cupola. This mosque has 
 tliree 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 minarehs, with one gallery each ; but they are not 
 so high as other minarehs. The court of the mosque (harem) is paved with white 
 marble, has three gates, and stone benches (soflfahs) all round. There is a 
 basin in the centre of the court, which constantly supplies the Musulman con- 
 gregation with fresh and running water for their ablutions. Sultan Munid 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 Chukur Bostan there is a large school for boys, a public refectory 
 (Mehman-serai), and lodgings for men of learning and students. The bath 
 (hammâm) is three hundred paces beyond this enclosure ; but there are no 
 other colleges nor hospitals. 
 
 Description of tht Fifth Imperial Alosque ; that of Sultân Suleiman. 
 
 It was begun in the year 950 (A. D. 1543), and finislied 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 Evliya, am now 
 striving to perform as far as my ability will allow. This incomparable mosque was 
 built by Sultân Suleiman on one-half of the unoccupied half of the summit of the 
 lofty hill on which had been erected, by Mohammed II , the old Serai. Suleiman 
 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
 
 E V L I Y A E F E N D I. 75 
 
 of Osman, three whole years were employed in laying the foundations. The work- 
 jnen 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 buildin»^ 
 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 
 Mihrab was fixed in the same manner as that of Sultan Bayazid'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 Aya Sofiyah, 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 (Kharaj) from Misr. These columns were brought from the 
 capital of Misr, along the Nile, to Iskanderiyyeh, and there embarked on rafts, 
 by Karinjeh Kapudan, who in due time landed them at Ün-kapâni ; and having 
 removed them from thence to the square called Vefâ-m6idân, in the neighbour- 
 hood of the Suleimaniyyeh, delivered them up to Suleiman Khan ; expressing 
 his wish that they might be received as a tribute from Karinjah (L 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 Yil;inli-jezireh-si, and the island of Rodos. 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 Mihrab, 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. Sinan opened 
 windows on every side to give light to the mosque. Those over the Mihrab 
 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 
 Mihrab, Minber, and Mahfil of the Muezzins 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 Mihrab is like that of his Majesty Solomon 
 himself. Above it there is engraved in letters of gold, on an azure ground, 
 
 L 2
 
 76 THETRAVELSOF 
 
 from the hand-writing of Karah-hisari, this text of the Koran (iii. 32), " When- 
 ever Zakariyya (Zacharias) went into the chamber (milirab) to her." On the 
 right and left of the Mihnib there are spirally-twisted columns, which appear 
 like the work of magic. There are also candlesticks of a man's stature, made 
 of pure brass, and gilt with pure gold, which hold candles of camphorated bees'- 
 wax, each 20 kantars (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 Sultân ; and it also contains a special Mihrâb. Besides this gallery, 
 there are four others, one on each of the large piers, for the readers of the lessons 
 from the Koran. 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 congre- 
 gation ; 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 Hisarı. 
 
 There never has been to this day, nor ever will be, any writing which can 
 compare with that of Ahmed Karah Hisari, outside and inside of this mosque. 
 In the centre of the dome there is this text of the Koran (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,
 
 evliya efendi. 77 
 
 above the Mihrab, 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, Abu Bekr, 'Omar, 'Osnmn, 'Ali, Hasan, and 
 
 Hosein. Over the window to the right of the Minber: " Verily, places of 
 
 worship belong to God ; therefore, invoke not any one togetlier with God." 
 
 Besides this, over the upper windows, all the excellent names (of God) are 
 
 written. These are in the Shikafî hand ; but the large writing in the cupola is 
 
 in the Guzafi hand, of which the Lams, Elifs, and Kafs, 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 Imam's (Imam kapu-si) ; on the left the Vezu-'s 
 
 (Vezir kapu-si), 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 Fakir Karah Hisarı. ' 
 
 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 mans arm, and so finely 
 polished, that even now not an atom of rust is seen upon them, and they shine 
 like steel of Nakhjuvan. 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 Selsebil. It is, indeed, a wonderful spectacle. Over the 
 windows on each side of this court there are texts from the Konin 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 difi'erent blocks have been so skilfully joined together by
 
 78 T H E T R A V E L s o F 
 
 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 Jemshid. 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 simat (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 Suleimaniyyeh ; 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 Sultân 
 Suleiman Khan was the tenth Sultân of the House of 'Osman. The two mina- 
 rets 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 : — Sultân Suleiman, when building this mosque, 
 in order to allow the foundations to settle, desisted, as has been already ob- 
 served, for a whole year, during which the workmen were employed on other 
 pious works. Shah Tahmâs Khân, King of 'Ajem (Persia), having heard of this, 
 immediately sent a great Ambassador to Suleiman, with a mule laden vdth 
 valuable jewels, through friendship, as he said, for the Sultân, who, from want 
 of money, had not been able to complete this pious work. The Ambassador 
 presented the Shah's letter to the Sultân 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 Islâmbol, saying, 
 " Each Râfizî, 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
 
 evliya efendi. 79 
 
 on you on that day, and be sparing in the use of their spurs and whips." Then 
 giving another mule laden with jewels to Sinan, the architect, he said, still in 
 the Ambassador's presence, " These jewels, which were sent as being so valu- 
 able, have no worth in comparison with the stones of my mosque ; yet, take 
 them and mingle them with the rest." Sinan, in obedience to the Sultan's 
 command, used them in building the six-sided basis of this minaret, 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 Nishaburi turquoise (piriizeh), as large in circumference as a cup. 
 There are on the two sides of this mosque forty different places where ablu- 
 tions can be renewed. 
 
 A Description of the Imperial Mausoleuyn. 
 
 At the distance of a bow-shot from the Mihnib, in the midst of a delightful 
 garden, is the sepulchre of Suleiman, 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 build- 
 ing 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 Mera, and that of the old 
 Serai ; on the south side, the Mekteb (school gate), chtlrshu (market), medreseli 
 (college), and Hakfm-Bashi (Head Physician's) gates. On the west, the Imareh 
 (alms-house), Tâv-khâneh (hospital), and Agha's gate (Agha kapiisi). 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 con- 
 structing it. There is also the Hammam kapu-si (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 Islambol may not be interrupted. There the congregation 
 remains and enjoys a full view of the imperial palace, Uskudar (Scutari), the 
 castle of the Canal (Boghaz Hisari) Beshik-tash, Top-khaneh, Ghalatah, Kasim 
 Pasha, the Okmeidan. and the harbour (khalij) and strait (Boghaz) traversed 
 by a thousand boats and barges and other kinds of vessels — a spectacle not to
 
 80 T H E T R A V E L S O F 
 
 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 
 Pehlivan Demir meıdâni {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 Dar ul-hadis, or school for instruction in the 
 traditional law ; a Dar-ul-karra, or school for instruction in the recitation or 
 chaunting of the Koran ; a college for the study of medicine ; a school for 
 children ; a hospital, a refectory, an alms-house, a hospital for strangers (Tav- 
 khaneh), a karbanserai 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 Sulei- 
 maniyyeh 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), Sakiz (Chios), Rodos (Rhodes), &c. having been settled on it by Sultan 
 Suleiman. Its revenues are collected by five hundred men under the direction 
 of the mütevelli (commissioner). There is no building in the whole empire of 
 Islam stronger or more solid than this Suleimaniyyeh ; nor has any cupola 
 ever been seen which can be compared to this. Whether the solidity of its foun- 
 dation, or the wonderful beauty and perfection of its different parts, be con- 
 sidered, 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 archi- 
 tect Sinan 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 
 Hallaj Mansur 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-1 
 kal'ah ; then, that of Siyavush Pasha's palace ; next, that of the Yenicheri 
 Agha's ; afterwards, that of the cistern in the little market : then those of the 
 Agha's school, the warm bath, the lead magazine, and hospital. The founda- 
 tions 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
 
 EVLIYAEFENDI. 81 
 
 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 observ- 
 ing 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 Fringistun there was not 
 a single edifice which could be compared to this. I then asked what they 
 thought of this mosque compared with Aya Sofiyah ; they answered, that Aya 
 Söfiyah 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 Aya Sofiyah. Indeed, 
 it is said, that every ten Miskals 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 Suleiman's monuments at Islambol 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 Sinan, who replied, 
 that an undertaking so difficult would require enormous sums of money. Sulei- 
 man 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 Yanko Mâdiyân 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. 
 
 Suleiman also commenced the bridge of Chekmejeh, which was completed by 
 Selim II. He also built the mosques of Shehzadeh, Jehangir, and Khasseki ; 
 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 Uskudar, 
 
 M
 
 82 THE TRAVELS OF 
 
 called after his illustrious daughter Mehrebân, and two Khans. In Rumeili the 
 monuments of his bounty are almost innumerable : amongst them may be enu- 
 merated 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 Anatoli he built at Konea, 
 near the tomb of Jelâl-ud-din-Rûmi (may God sanctify his secret state), a 
 splendid mosque with two minarets, a college, a music-room for the Dervishes, 
 a dining-room for the poor (imaret), a refectory, and numerous cells for the poor 
 Dervishes. 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-she7-if) with ceilings of carved wood and stone, so that it equals the 
 gallery of Chinese paintings, and resembles paradise. After the conquest of 
 Baghdad, he erected over the tomb of the great Imam, Noamân-ben-Thâbet, a 
 castle, and a mosque with a refectory; and over the tomb of the Sheikh, Abdul- 
 kâder 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 G2,000 ducats, which is annually transmitted to those 
 places by the Surra-Emini ; and the annual distribution of wearing apparel. 
 He also repaired the aqueduct built by Hârün-ur-rashîd, 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 Rumeili, 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 Islumbol. All these pious works were effected by means of the 
 prizes taken at Malta, Rodos, Bodin, Kizil-âlma (Rome), Belgrade on the 
 Danube, Baghdad, and other places ; the whole amount of which is computed 
 to have been 896,383 fuluri (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 Suleiman Khan 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 Isldmbol. It ranks as the sixth imperial
 
 evliya efendi. 83 
 
 mosque, and was built by Suleiman Khan for his favourite son Mohammed, who 
 died at Magnesia, and was buried here. Its cupola is an elegant piece of work- 
 manship, and though not so large as that of the Suleimaniyeh, it rears its head 
 majestically into the skies : it is supported by rectangular pillars and four semi- 
 domes. The mihrab and minber are both of exquisite workmanship. The 
 mahfil is supported by eight columns, and on its left is the Sulü'ın'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 
 mihrab, 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 Sinan'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 mihrab, in a most delightful garden beneath 
 a lofty cupola, is the tomb of Prince Mohammed, and beneath another, that of 
 his brother Jehanglr, 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 
 Murad IV. The two minarets, with their double galleries, have not their equal 
 in Islambol, 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 Tabi, who 
 was^ drummer in lyyub's expedition against Islambol. 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 Jehangir, 
 was also built by Suleiman. 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 minareh. It has a common kitchen, a refectory, a hospital, 
 a college, and a school for children. 
 
 Description of the Mosque of Mehr-mâh Sultâneh. 
 
 It is a lofty mosque within the Adrianople-gate, and was built by Sultan 
 Suleiman Khan for his daughter Mehr-mah. Its mihrab, minber, and mahfil, 
 
 M 2
 
 84 THETRAVELSOF 
 
 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, Sultan Suleiman Kh;in, during a reign of forty-eight years, esta- 
 blished 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 
 Ulemâ. 
 
 The Vezirs during his reign were : — 
 
 Pir Mohammed Pasha, who was confirmed in his oflice on the accession of 
 the Sultân. 
 
 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. 
 
 Ayâs Pasha, a native of Albania, but brought up in the harem. 
 
 Lutfi Pasha, also brought up in the harem. He had the Sultan's sister given 
 him in marriage, but was dismissed from office for speaking against a woman 
 who was related to his wife. 
 
 Suleiman Pasha, a white eunuch, who took Div-abâd, Ahmed-abâd, and 
 several other fortresses from the Portuguese, and gave them to the Rai 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 
 Agha of the Janissaries, Governor of Rumei'li, and Grand Vezir. He once con- 
 ducted a night attack against Shah Tahmas of Persia, and conquered Temesvar. 
 
 Kalen Ali Pasha, a native of the village of Parcha, in Hersek (Herzegovina). 
 He was first Chamberlain, then Agha 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 Shahin, 
 in Bosnia, having held A'arious inferior offices, was raised to that of Vezir, which 
 he held for forty years under three monarchs. 
 
 The Vezirs of the lutbheh (cupola) who did not attain the rank of Grand Vezir 
 were : — Mustafa Pasha, the Bosnian ; Ferhâd Pasha, the Albanian ; Khain 
 Ahmed Pasha, a rebellious Albanian who was hanged at Cairo ; Gozlujeh Kâsîm 
 Pasha, who conquered Anaboli (Napoli), in the Morea, and built the mosque 
 bearing his name opposite Islâmbol ; Hâjı Mohammed Pasha, poisoned at Bodin
 
 evliya efendi. 85 
 
 (Buda) by a Jew who boasted that he had poisoned no less than forty Moslems ; 
 Khosru Pasha, the brother of Khojeh Lala Mustafa Pasha ; Khâdem Ibrahim 
 Pasha, a man of a brave and generous disposition, who built the mosque bearing 
 his name within the Silivri-gate ; Khadem 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 lyyûb ; Dâmâd Ferhâd 
 Pasha, — he was brother-in-law of Prince Mohammed, and was an excellent 
 calligrapher : a copy of the Koran of his penmanship may even now be seen at 
 the mausoleum of Sultan Bayezid ; Mustafa Pasha, who was descended from 
 Khaled, son of Valid, and younger brother of Shemsi Pasha : he was educated 
 in the imperial harem, made Chakirji-bashi, commanded the expedition against 
 Malta when Governor of Rumei'li, died on the pilgrimage to Mecca, and was 
 buried by my father. 
 
 Begler-begs in the reign of Sultân Suleiman. 
 
 Behram Pasha ; Davûd Pasha, who died Governor of Egypt ; Oveis Pasha, 
 Governor öf Sham (Damascus); Dukakin Zadeh Ghazi Mohammed Pasha, 
 Governor of Egypt ; Oveis Pasha, Governor of Yemen (Arabia), he quaifed the 
 cup of martyrdom at the hand of Pehlevan Hassan, the robber; Oz-demir Pasha, 
 a relation of Ghori, the last Sultan of Egypt, a Circassian by birth, and Con- 
 queror of Habush (Abyssinia) ; Ghazi Omer Pasha, who built a mosque 
 and imaret at Belgrade ; Ghazi Kasim Pasha, who when Suleiman 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 hun- 
 dred men, the others having fallen martyrs in the expedition : I visited many of 
 their tombs in difterent places in Germany ; Gozlujeh Rustam Pasha, Aga of 
 the Janissaries, and afterwards Governor of Bodin (Buda); Suleiman Pasha, 
 educated in the harem : he died at Astuli (Stuhlweissenburg), of which he was 
 Governor, and was buried before its gate ; Othraan Pasha, a Circassian, edu- 
 cated in the Serai, who was rewarded with the government of Rumeili for a 
 night attack upon the Persian camp at Nakhchevan ; Ghdzi Hassan Pasha, who 
 was in Arabia and Abyssinia, whence he went to Temeswar, of which he was 
 made Governor ; Solak Ferhâd Pasha, Governor of Baghdad, where he died ; 
 Baltaji Mohammed Pasha, a Bosnian, who was dismissed from the governor- 
 ship of Baghdad, and died at Islambol ; Harem Pasha, a Bosnian ; Pir Pasha,
 
 86 THE TRAVELS OF 
 
 of the family of Ramezan ; Kobad Pasha, step-brother of the preceding ; Musa 
 Pasha, of the family of Isfindiyar, — he was Governor of Erzerum, and died in 
 the war against the Georgian infidels ; Khadem Ali Pasha, who died whilst 
 Governor of Cairo ; Arslan Pasha, the son of Sokolli Mohammed Pasha : he 
 built the powder-magazine at Bodin (Buda), and was executed on suspicion of 
 having given up Tâta and Papa to the infidels ; Ayas Pasha, brother of the 
 Grand Vezir, Sinan Pasha : he was beheaded ; Behrâm Pasha, Governor of 
 Baghdad ; Jenabli Ahmed Pasha, who was twenty years Governor of Anatoli, 
 and built a mulevi (convent) and bath at Angora ; Olama Pasha, who was taken 
 prisoner by the Persians, amongst whom he became a Khan, but afterwards 
 deserted them, and returning to Rumeili obtained the Sanjak of Lippova, where 
 he was killed, after having sustained a siege of forty days. Yorksa Pasha, 
 educated in the harem ; Shemsi Pasha, of the family of Kuzil Ahmedli, and 
 brother of the Vezir Mustafa Pasha : he was the confidental minister of three 
 Sultans; Haji Ahmed Pasha, of the same family; Damad Hassan Pasha, the 
 Sultan's brother-in-law : he was sent as Ambassador to Persia on account of the 
 flight of the Prince Bayazld, and suffered martyrdom at Sivas : I have visited 
 his tomb ; iskender Pasha, first Bostanji bashi, and then Governor of Anatoli ; 
 Cherkess iskender Pasha, for fifteen years Governor of Diarbekr, where he 
 died ; Temerrud 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 Murad Pasha ; Sufi Ali Pasha, who died 
 at Cairo, of which he was Governor ; Gulabi Pasha, a man who loved retire- 
 ment, and conversed much with my father ; it was he who related the anecdote 
 of himself, already mentioned in the Description of the Mosque of Aya Sofiyah : 
 he was indeed a holy man ; Mohammed Khân Pasha, who was of the family of 
 Zulkadr, and went over to Shah Ismail, but returning to the Ottomans, was 
 made Governor of Rumeili and Anatoli, and was distinguished with the title of 
 Jenab (Excellency). 
 
 Capudc'm Pashas of the Reign of Suleiman. 
 
 Sinan Pasha, from the harem, a great tyrant. 
 
 Khairu-d-din Pasha (Barbarossa), born at Medelli (Metylline), and created 
 Capudân in the year 940 (A.D. 1533). He died A.H. 970 (A.D. 1562), and 
 was buried at Beshiktâsh. 
 
 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.
 
 evliya efendi. 87 
 
 Torghûd Pasha, who suffered martyrdom at the siege of Malta. 
 Mohammed Pasha, who was Pasha of Egypt, and, like Khairu-d-din, ex- 
 tended his devastations even to the islands of Ingleterra (England). 
 
 Defterdar s and Nishânjis of the Reign of Sultân Suleiman. 
 
 Defter-dar iskender Chelebi ; Hyder Chelebi, of Gallipoli ; Lufti Beg, of the 
 harem ; Abulfazl Efendi ; Abdi Chelebi, son of Jevizadeh'; Mustafa Chelebi, 
 who, though afflicted with palsy, continued to attend the Divân, because he was 
 an excellent penman ; Mohammed Chelebi, who was also called Egri Abdi 
 Zad^h ; Ibrahim Chelebi, who was the chief Defter-dâr ; Hasan Chelebi ; 
 Murad Chelebi, Jemali Zâdeh Mustafa Chelebi, who in his prose and poetical 
 compositions assumed the name of Nishani : he is the author of an historical 
 work, entitled "Tabakâtu-1-mamâlek," and a statistical one, called "Kanun 
 Nâmeh;" Ramazân Zâdeh Mohammed Chelebi, who was Nishânji, and author 
 of a small historical work. 
 
 Begs of Sultân Suleiman's Reign. 
 
 Kochek Bali Beg, son of the Grand Vezir, Yahia ; Khosru Beg, descended 
 from the daughter of Sultân Bâyazîd : he built at Serâf, a mosque, a khân, a 
 bath, an imaret, a college, and a school, and achieved some thousands of 
 victories ; Kara Othman Shah Beg, son of Kara Mustafa Beg by the sister of 
 Sultân Suleiman : he built at Tarkhaleh a wonderful mosque with a college and 
 an imaret ; Ali Beg Ibn Malkoch Beg, who rendered himself famous in Croatia ; 
 Nubehar Zadeh, who was a disciple of Jelal Zâdeh, and was afterwards made 
 Defterdar ; Cherkess Kassim Beg, who was Governor of Kaffa, in the Crimea, 
 but afterwards went on an expedition to Azhderhan (Astrachan) through the 
 desert ; Haji Beg, who, as Governor of Nablus, kept down the Arabs ; Kurd 
 Beg ; Jân-bûlâd Beg, of an illustrious Kurd family ; Husein Beg, who was dis- 
 tinguished with the title Jenab (Excellency). 
 
 So7ne of the Illustrious Divines of the Reign of Sultân Suleiman. 
 
 Khairu-d-din Efendi, his Majesty's Khojah ; Seidi Chelebi, of Kastemuni ; 
 Sheikh Mohammed Jivi-zâdeh ; Mollah Sheikh Mohammed Ben Kotbu-d-din; 
 MoUah Mohammed Ben Ahmed Ben Adil-pasha, an excellent historian and a 
 good Persian poet ; Mollah Abdul-fattâh Ebn Ahmed 'Adil Pasha, a native of 
 Berdâ, in Persia, and an amiable and intelligent man ; Sheikh Mohammed, of 
 Tunis, an excellent reader of the Koran, the whole of which he knew by heart ; 
 Zehiru-d-din, who came from Tabriz, and was hanged at Cairo with the traitor
 
 88 THE TRAVELS OF 
 
 Ahmed Pasha ; Mollah Mohammed, a pupil of Kemâl Pasha-zâdeh ; Mevlena 
 Yakûb, commonly called Aj(ih Khaliföh, professor at Magnesia, where he died, 
 A.H. 969 (A.D. 1562) ; 'Ala ud-din Jemali, Sheiiihu-1-Islâm (z. e. Grand Mufti), 
 which office he held also under Sultan Selim I.; the Sheikhu-1-Islâm Kemâl 
 Pasha-zadeh Ahmed, who was Kazi-asker of Egypt under Selim I., and is cele- 
 brated for his literary productions ; the Sheikhu-1-Islam Abu-u-ssaod Efendi, 
 who wrote nearly a thousand treatises, and whose Commentary on the Koran is 
 highly valued : a volume might be written in his praise ; Mevlena-Mohiu-d-dfn 
 Arab-z^deh, who was drowned on his passage to Egypt ; Mevlena Ali, who 
 wrote the Humâyiûn Nameh (the Turkish translation of Pilpay's Fables) ; he 
 was buried at Brusa. 
 
 The Kanûn-nâmch or Statistical Code of the Empire, drawn up by 
 
 Sultân Suleiman. 
 Section I. 
 The Province of Rumeili contains 24 Sanjaks, 1,227 Ziamets, 12,377 Timars. 
 Bodin - - - 17 Sankjaks, 278 Ziamets, 2,391 Timars. 
 Ozi (Oczakov), 6 ditto 188 ditto 1,186 ditto 
 
 150 
 190 
 73 
 1,081 
 77 
 (It has neither Ziamets nor Timars). 
 ditto, but no Ziamets or Timars. 
 ditto. 
 
 Ardil (Transylvania) pays an annual tribute of 3,000 purses ; as do also 
 Aflak (Wallachia), and Boghdan (Moldavia). The Crimea has no Ziamets or 
 Timars, but is governed by Khans. Rodos (Rhodes) has five Sanjaks ; Kubrus 
 (Cyprus) seven, and Candia thirteen Sanjaks ; making, in ail, 167 Sanjaks, 
 3,306 Ziamets, and 37,379 Timars. 
 
 Anatoli has - - 14 Sanjaks, 399 Ziamets, 5,589 Timars. 
 Karman - - 
 
 Bosnia, 
 
 - 7 
 
 ditto 
 
 Temesvar 
 
 - 6 
 
 ditto 
 
 Archipelago 
 
 - 15 
 
 ditto 
 
 Egra - - 
 
 - 9 
 
 ditto 
 
 - 
 
 - 7 
 
 ditto 
 
 Kaffa - - 
 
 - 9 
 
 ditto 
 
 Morea - - 
 
 - 5 
 
 ditto, 
 
 Varadin 
 
 - 5 
 
 ditto. 
 
 ditto 
 
 1,792 
 
 ditto 
 
 ditto 
 
 1,090 
 
 ditto 
 
 ditto 
 
 1,884 
 
 ditto 
 
 ditto 
 
 4,000 
 
 ditto 
 
 ditto 
 
 2,007 
 
 ditto 
 
 Miraish - - 
 Sham (Damascus), 2 
 Trabal6s - - 
 Seida (Sidon) 
 
 7 
 
 ditto 
 
 68 
 
 ditto 
 
 2,211 
 
 ditto 
 
 7 
 
 ditto 
 
 108 
 
 ditto 
 
 3,699 
 
 ditto 
 
 4 
 
 ditto 
 
 29 
 
 ditto 
 
 215 
 
 ditto 
 
 2 
 
 ditto 
 
 138 
 
 ditto 
 
 1,865 
 
 ditto 
 
 4 
 
 ditto 
 
 63 
 
 ditto 
 
 571 
 
 ditto 
 
 4 
 
 ditto 
 
 94 
 
 ditto 
 
 995 
 
 ditto
 
 evliya efendi. 89 
 
 Halep (Aleppo), has 5 Sanjaks, 99 Ziamets, 833 Timars. 
 Adna - - - - 5 ditto 43 ditto 1,059 ditto 
 Roha - - - - 2 ditto 4 ditto 0,026 ditto 
 Diarbekr - - - 12 ditto 920 ditto 920 ditto 
 
 Erzerum - - - 9 ditto 133 ditto 5,159 ditto 
 Trebizonde - - 2 ditto 56 ditto 398 ditto 
 Gurjistan (Georgia) has no Sanjaks, Ziamets, or Timars. 
 Kars - - - Sanjaks, 1 Ziamet, 1,303 Timars. 
 
 Jildir - - - 13 ditto 49 ditto 089 ditto 
 Van - - - - 24 ditto 46 ditto 2,095 ditto 
 Mosul - - - 3 ditto 66 ditto 1,004 ditto 
 Sheherzul - - 21 ditto 15 ditto 806 ditto 
 Baghdad has no ziamet or timar, but is held on an annual lease, as are also 
 Basrah and Lahsa : Yemen is governed by an Imam ; Habesh (Abyssinia) is 
 subject to a tributary Sultan ; Mesr (Egypt), Jezair (Algiers), Tunis and 
 Trabalos (Tripoli), are held by annual leases. There are in all 151 sanjaks, 
 1,571 ziamets, 41,286 timars. 
 
 All the land of the Ottoman empire is divided into three parts : the khas 
 hümâyûn, or crown lands ; the lands given to the vezirs and begler-begs ; and 
 the lands divided into ziamets and timars. 
 
 Section II. 
 T/ie Klu'ts, or Revenues of the Bcgkr-begs. 
 
 Rumeili, 1,100,000 aspres; Anadoli, 1,000,000; Karaman, 60,671; Sham 
 (Damascus), 1,000,000; Sivas, 900,000; Erzerum, 1,214,600; Duirbekr, 
 1,200,600; Van, 1,132,200; Budin (Bude), 880,000; the islands of the 
 Archipelago, 885,000; Haleb (Aleppo), 817,760; Mera'ish, 628,450 ; Bosna, 
 650,000; Temiswar, 806,790; Kars, 827,170; Jildir, 925,000; Tarab-afzun 
 (Trebizonde), 734,850; Rika, 681,056; Mosul, 682,000; Sheherzul, 1,100,000; 
 Trabalos Sham (Tripoli in Syria), 786,000 ; Ozi (Oczakov), 988,000 ; Krim 
 (Crimea), 12,000,000 ; Katfa, the revenues of this province are derived from the 
 custom-house ;the Pasha receiving 679,000 aspres; Egra(Erla), 800,080; Kanisa, 
 740,000; the Morea, 056,000; Baghdad, 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 
 Capûdân Pashas, amount to 1,200,700 aspres; Candia yielded 11,990 aspres : 
 this island has since then been entirely conquered, but during the reign of Sulei- 
 man it was allotted with that small sum. According to the constitutional laws 
 
 N
 
 00 THE TRAVELS O F 
 
 of Suleiman, the gradation of the revenues of the governors followed the chrono- 
 logical order of the conquest ; thus the pilshas of the provinces first conquered 
 had greater revenues than those conquered at a later period ; and the old vezirs 
 at that time received an additional sanjak, under the name of Arpalik (barley- 
 money) ; thus the sanjak of Adna was given to old Mahmud Pasha with a 
 revenue of 116,000 aspres. According to the Kanun, the Sultan of Egypt has 
 the privilege of wearing two aigrettes, and the Vezir of Abyssinia is allowed to 
 have two royal tents. The precedence of the vezirs at public festivals, divans, 
 &c. is as follows : The Vezir of Egypt, of Baghdad, Abyssinia, Buda, Anatoli, 
 Mera'ish, and the Kapûdân-Pâsha, if the scene is in Anadoli (Asia); but if in 
 Rumeili (Europe) it is as follows : the Vezir of Buda, Egypt, Abyssinia, 
 Baghdad, Rumeili, 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. 
 
 Sectiox III. 
 Names of tlic Sanjaks of each Province. 
 
 Rumeili has two Defter-dars, one of the treasury-office (mâl), and of the 
 feudal tenures (timar) a Kehiyâ of Chavushes, an inspector of the Defter (rolls), 
 a Kehiya of the Defter ; an Alai-beg (colonel of the feudal militia); aCheri- 
 bashi (lieutenant-colonel) ; a Voinok-agha, and seven Yûrûk-begs. The twenty- 
 four sanjaks are: 1. Sofia, the residence of the Pasha. 2, Kustendil. 3. 
 Skutari. 4. Terkhaieh. 5. Ukhri. 6. Avlona. 7. Delvina. 8. Yânına. 
 9. Elbessân. 10. Chermen. 11. Salonik. 12. Askiib (Scopi). 13. Dûkâgin. 
 14. Vidin. 15. Alâjeh Hisar. 1(3. Perzerin. 17. Vejterin. 18. Silistria. 
 19. Nicopolis. 20. Kirk-kilseh. 21. Bender. 22. Ak-kermân. 23. Ozi 
 (Oczakov). 24. Kilbûrûn. 
 
 Saiijaha (f tlie Province of Anadoli. 
 
 There is a Kehiyâ, an Emin (inspector), and Muhâsibji (comptroller of the 
 defter or rolls), an Emin and Kehiyâ of the Chavushes, a colonel and captain 
 of the feudal militia, four Begs called Musellim, and eleven Yâyâ Begs. 1. 
 Kutâhieh. 2. Sarikhân. 3. Aidîa. 4. Kastami'mi. 5. Bolî. 6. Munteshâ. 
 7. Angora. 8. Kara-hisâr. 9. Tekkeh. 10. Hamid-sultân. 1 1. Ogi-karasi. 
 
 Sanjaks of the Province of Karamcuı. 
 This province has a Defterdar of the treasury, and of the feuds, an Emin of 
 the Defter and of the Chavushes ; a Kehiyâ of the Defter and of the Chavushes ; 
 an Alai-beg (colonel), and Cheri-bashi (captain). 1. Konia, the residence of 
 the Pâshâ. 2. Kaiserieh (Caesarea). 3. Nikdeh. 4. Yeni-sheheri. 5. Kir- 
 sheheri. G. Ak- serai.
 
 evliya efendi. 01 
 
 Saııjak-s uf Sivas. 
 The Defter (treasury) has a Kehiya and Enıîn, the Clıavııshes have the same; 
 there is besides a cajjtain and defterdar of the feuds. 1 . Sivas, the seat of the 
 Pasha. 2. Deverbetri. 3. Khûrûm. 4. Keskin. 5. Buzuk. G. Amasia. 7. 
 Tokat. 8. Zila. 9. Janik. 10. Arab-gir. 
 
 Sanjaka of Bosna. 
 The ofiicers are, the Defterdar of the treasury, the Kehiya and Emia of the 
 rolls ; the Kehiya, and Emin of the Châvushes, the Ahii-beg and the Cherf- 
 bâshi. 1. Serai', the seat of the Pasha. 2. Hersek. 3. Kilis. 4. Zvornik. 
 5. Poze"ha. 6. Zachina. 7. Kırka. 8. Rahovicha. 9. Banaluka. 
 
 The Province of the Capi'ukhi P/ishi'i. 
 
 The officers are, the Kehiya and Emin of the Defter and Châvushes, the 
 Alai-beg and Cheri-baslii, the Aghas of the Arabs, and the Dais of the Yuz- 
 bashis. 1. Gallipoli, the seat of the Pasha. 2. Aghribiiz (Negropont). 3. 
 Karli-eili (Acarnania). 4. Ainabakht (Naupactus or Lepanto). 5. Rodos 
 (Rhodes). G. Myteline. 7. Koja-eili. 8. Bigha. 9. Izmit (Nicomedia). 
 10. Izmir (Smyrna). 
 
 Sanjaks of the Jlforea. 
 Here there is neither Kehiya nor Emin of the Defter. The Sanjaks are: 1. 
 Misistra. 2. Mania. 3. Corone; Aya Maura. 4. Napoli di Romania. The 
 sanjaks Sakiz (Chios), Naksha (Naxos), and Mahdia (in Africa), have recently 
 been added to the government of the Capudan-pasha. 
 
 Sanjaks of Bi'ulin (Buck). 
 The number of officers attached to each province in this district is complete, 
 because it always has a grand divan. They are: 1. The Defterdar of the 
 treasury. 2. The defterdar of the Timars or feuds. 3. The Kehiya or deputy 
 of the defter. 4. The Kehiya of the Châvushes. 5. The Emin or inspector 
 of the defter. 6. The Emin of the Châvushes. 7. The Akü Beg, or colonel. 
 8. The Cheri-bâshi or lieutenant-colonel of the feudal militia. 9. The Pasha 
 who resides at Bude. The Sanjaks ?re : 1. Bude. 2. Segdin. 3. Sonluk. 
 4. Hetwan. 5. Sihun. G. German. 7. Filek. 8. Erla. 
 
 Sanjaks of the Province ofKaniza. 
 This province was separated from the principality of Bude, and there is no 
 Defterdar either of the treasury or of the feudal militia. The sanjaks are : 1. 
 Siget. 2. Kopan. 3. Valiova, 4. Sokolofja. 
 
 N 2
 
 92 T H E T I{ A V E L S O F 
 
 Saujaks of Uivc'ir {Ncuhauscl). 
 This province was conquered only in the time of Mohammed IV., by Koprei'H 
 Zadeh Ahmed Paski. It is a well cultivated district. The sanjaks are : 1. 
 Litova. 2. Novigrad. 3. Ilulichk. 4. Boyak. 5. Shaswar. 
 
 The Province of Temiswar. 
 Here the usual offices were established during the reign of Mohammed IV., 
 at the time of its second conquest by Kopreili Ahmed Pasha. The fortress of 
 Yanova was then the seat of the Pasha. The sanjaks are: 1. Lipova. 2. 
 Kianad. 3. Jiulei. 4. Mode. 5. Lugos. G. Facias Arad. 7. Five churches, 
 the wakf (or pious bequest) of Sokolli Mohammed Pasha. 
 
 Tilt Province of Varasdin. 
 This province was conquered by Kozi All Pasha 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 Hunga- 
 rian chiefs who forward it to Constantinople. 
 
 Transylvania. 
 This principality was conquered during the reign of Sultan Mohammed IV. 
 by the arms of the brave Seidi Ahmed Pasha; 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 Tran- 
 sylvanians, of Siklev, and of Saxons ; the latter have always been disaffected 
 towards the Osmanlı 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 Rûme'üî. Its sanjaks are: 1. Nikopolis. 
 2. Chermen. 3. Viza. 4. Kirk Kilisia (or forty churches). 5. Bender. 6. 
 Akkermân. 7. Oczakov. 8. Kilbûrûn. 9. Dûghûn. 10. Silistria, which is 
 the seat of the Pasha. 
 
 Krim (the Crimea). 
 This territory is governed by a Khan, who has the privilege of coining, and 
 of having the Khotba read in the mosques, his name being mentioned imme-
 
 evliya efendi. 93 
 
 diately after that of the Osmanlı Emperor, who has the right of appointing and 
 changing the Khans. The residence of tlie Khan is at Baghcheserai, and that 
 of the Sultan at Ak-mesjid. The subordinate officers are styled Shlrin-begs 
 and Masur-begs ; the former are selected from the Nakhchevan family, and the 
 latter from the Manik. 
 
 The Pi'ovince of Kaffa. 
 Its sanjaks are ruled by Voivodas, immediately appointed by the Osmanlı 
 Sultan and not by the Khans. These sanjaks are: 1. Bâliklâva. 2. Kirej. 
 3. Tâmân. 4. Cherkess-shagha. 5. Balisira. 6. Azov. Besides the Defter- 
 dar, there are no public officers. 
 
 The Province of Cyprus. 
 There are here, a Defterdar of the treasury and of the feuds ; a Kehiyd and 
 Emin of the Defter and Chavushes, an Alâi-beg, and a Cheri-bashi. The 
 sanjaks are: 1. Itshili. 2. Tarsus. 3. Ahiyi. 4. Sis or Khas. The follow- 
 ing have a Salianeh, 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 Sultan Ibrahim, by Yûsuf Pasha ; and 
 twenty-six years afterwards Candia was taken by Kopreili Zâdeh the second, 
 after a protracted seige 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 khas {i. e. yield a land revenue) ; 
 and others are Salianeh (i. e. have an annual allowance from government). 
 Of the former are : 1. Jerusalem. 2. Gaza. 3. Karak. 4. Safet. 5. Nab- 
 1ÛS. 6. Aajelun. 7. Lejun. 8. Bokoa. Of the latter: Tadmor, Saida, and 
 Bairiit. 
 
 7he Province of Trabah'ts (Tripoli). 
 
 Its sanjaks are: 1. Trabalus (Tripoli) the seat of the Pasha. 2. Hama. 
 3. Homs. 4. Salamieh. 5. Jebella. 6. Latakia. 7. Husnabad. It has also 
 forty Begs of the Druzis in the mountains which belong to it. 
 
 The Province of Adna. 
 Having been separated from the government of Haleb, it has no divân officers.
 
 94 THE TRAVELS OF 
 
 The sanjaks are: 1. Sis. 2. Tarsus. 3. Karatash. 4. Selfekeli. It has 
 also seven Boi-begs. Being a mountainous country it is very turbulent. 
 
 The Province of Haleb (Aleppo). 
 
 Two of its sanjaks which receive a stipend, have no ziamet nor tlmar. The 
 sanjaks are: 1. Akrâd Kilis. 2. Birejek. 3. Maura. 4. Azir. 5. Balis. 
 
 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 Dîârheker. 
 
 In this province there are nineteen sanjaks, and five hakumets (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 con- 
 quest, conferred on Kurdish Begs wnth the patent of family inheritance for ever. 
 Like other sanjaks, they are divided into ziamets and timars, the possessors of 
 which are obliged to serve in the field ; but if they do not, the ziamet or timar 
 may be transferred to a son or relation, but not to a stranger. The hakumets 
 have neither ziamets nor timars. 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 ziamet or timur, such as the taxes for 
 pasturage, marriages, horses, vineyards, and orchards. The Ottoman sanjaks 
 are: 1. Kharpiit. 2. Argliani. 3. Siverek. 4. Nissibin. 5. Husunkeif. C. 
 Miafarakain. 7. Akchekala'. 8. Khapur. 9. Sinjar. The Kurdish are : 1. 
 Sighman. 2. Kulab. 3. Mehrasi. 4. Atak. 5. Bertek. 6. Chapakchur. 
 
 7. Chermek. 8. Terjil. The independent governments : 1. Jezireh. 2. Akil. 
 3. Kenj. 4. Pahva. 5. Hezzu. These are extensive provinces, and their 
 governors have the title of Janab (excellency). The officers of the divân of 
 Diarbeker are : the defterdar of the treasury with a rûz-nâmji ( journal- writer) ; 
 a defterdar of the feudal forces, an inspector (Emin), and a lieutenant (Kehiya) 
 of the defter, and another for the Chavushes ; a secretary (Katib), a colonel, and 
 a lieutenant-colonel of the militia. 
 
 The Province of Kars. 
 
 Before the conquest this district belonged to Erzrum, but it was afterwards 
 made a separate province, and had the sanjak of Yasin joined to it. It has a 
 colonel and lieutenant-colonel, but no officers of the defter. Its sanjaks are : 1. 
 Little Erdehân. 2. Hüjujân. 3. Zârshâd. 4. Kechrân. 5. Kâghizman. 6. 
 Kars, the seat of the Pasha.
 
 EVLIYAEFENDI. 95 
 
 The Province of J'dder or Ak/i/c/ikeh. 
 
 Of the civil officers of the divan there is here only a defterdar of the treasury ; 
 and of the military, there is a colonel and a lieutenant-colonel of the feudal 
 militia. The sanjaks are : 1. Oulti. 2. Harbus. 3. Ardinj. 4. llajrek. 5. Great 
 Ardehan. 6. Postkhu. 7. Mahjil. 8. Ijareh-penbek. Besides these there 
 are four hereditary sanjaks: 1. Purtekrek. 2. Lavv^aneh. 3. NusufAwan. 
 4. Shûshâd. During the reign of Sultan Mohammed Khan, tiie castle of 
 Kotatis was captured by Kara Mortezii, and was added to this province. 
 
 The Province of Gürjistûn or Georgia. 
 
 The sanjaks are : 1. Achikbash. 2. Shushad. 3. üâdiân. 4. Gurfl. The 
 Begs of Megrelistan (Mingrelia) are all infidels; but Murad 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 Tarahufzkn {Trchisomle). 
 
 1. Gomish-khaneh. 2. Jankha. 3. Wiza. 4. Gimia. 5. Batum. Thouo-h 
 this province is small it has a defterdar of the Timars, a Kehiya of the defter, 
 an Alâi'-beg, and a Cheri-biishi. 
 
 The Province of Rika. 
 
 The sanjaks of Rika and Roha are: 1. Jemasa. 2. Khiirpud. 3. Deir- 
 rahba. 4. Benî Rebia. 5. Saruj. G. Khanin. 7. Rika. 8. Roha or Urfa, 
 which is the seat of the Pasha ; it has no officers. 
 
 The Province of Baghdad. 
 
 Seven of the eighteen sanjaks of this province are divided, as in other parts 
 of the empire, into ziamets and timars. They are : 1. Hilla. 2. Zeno'-abad. 
 
 3. Javazar. 4. Rûraâhıa. 5. Jangula. G. Kara-tâgh. 7. . The other 
 
 eleven sanjaks which are called Irak, have neither ziamets nor tîmârs. They 
 are: 1. Terteng. 2. Samwat. 3. Biat. 4. Derneh. 5. Deh-balad. 6. 
 Evset. 7. Kerneh-deh. 8. Demir-kapu. 9. Karanieh. 10. Kilan. 11. Al- 
 sah. These have no ziamets or timars, and are entirely in the power of their 
 possessors. 
 
 TJic Province of Basra. 
 
 This was formerly a hereditary government (mulkiat), but was reduced to an 
 ordinary province (eyâlet) when conquered by Sultan Mohammed IV. It 
 has a defterdar and Kehiya of the Chavushes, but neither Ahii-beg nor Cheri-
 
 96 T H E T R A V E L S O I' 
 
 bâshl, because there are no ziumets or tlmars ; tlie lands being all rented by 
 the governor. 
 
 The Pi^ovince of Lahsa. 
 
 This being a hereditary government, has neither ziamets nor timars, but the 
 governor sends a monthly present to the governor of Baghdad. Formerly its 
 governors were installed as Begler-begs, but they now hold their authority 
 without a patent. 
 
 Tlie Province of Yemen, 
 
 This too, since the time of Mohammed Kh;in IV., has been unlawfully occu- 
 pied by the Imams. 
 
 The Province of Alyyssinia. 
 
 This province is also without ziamets or timars. 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 (iltizâm). 
 
 The Province of Mecca. 
 
 Mecca is divided between the Sherif and the Pasha of Jidda. There are no 
 revenues but those derived from the aqueducts. 
 
 The Province of Egypt. 
 
 Here there are neither ziamets nor timars. Its villages are registered either 
 as belonging to the crown (Mir Mâl), or to pious foundations (Wakf), or to the 
 Kashif, or as rented by the inhabitants of towns (Iltizam-beledi). There is a 
 defterdar of the treasury, a journal keeper (Rûznâmehji), seven clerks of the 
 leases (Mokata'ji), a comptroller (Mokâbeleji) on the part of the Pâshâ, forty 
 Begs and seven commanders of the seven military bodies. The sanjaks held 
 by Begs are the following : I. Upper Egypt. 2. Jirja. 3. Ibrim. 4. Ahvâhât. 
 (the Oasis). 5. Manfelut. 6. Sharakieh (the eastern part of the Delta). 7. 
 Gharabieh (the western part). 8. Maniifieh. 9. Mansurieh. 10. Kalubieh. 
 11. Bakhair. 12. Damiat (Damietta). These are all governed by Begs. The 
 first in rank of the Begs of Egypt is the Emir-ul-haj, or chief of the caravan 
 to Mecca, who by the Arabs is called Sultan-al-barr, or lord of the continent. 
 His Kehiya 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.
 
 evliya efendi. 07 
 
 The Province of Mosul. 
 This has no officers of the Divan, but a colonel and a lieutenant-colonel. 
 Its sanjaks are: 1. Bajwanll. 2. Tekrit. 3. Eski Mosul (Nineveh). 4. 
 Harû. 
 
 The Province of Wan. 
 The officers are, the defterdar of the treasury and of the timars, the 
 inspector and deputy of the rolls and Chavushes, a clerk of the Chavushes, a 
 colonel and lieutenant-colonel. Its sanjaks are: 1. Adaljewaz. 2. Arjish. 
 3. Miish. 4. Bargerl. 5. Kârkâr. 6. Kesâni. 7. Ziriki. 8. Asabard. 9. 
 Aghakis. 10. Akrâd. 11. Beni-kutûr. 12. Kala' Bayazfd. 13. Burdu'. 1.5. 
 Khalât. In the governments of Tiflis, Hakkari, Majmûdi, and Peniânish, there 
 are ziâmets and timârs ; the tribute received from them is appropriated to the 
 pay of the garrison of Wan. All other fees and duties are received by the 
 Khans who hold these governments in hereditary possession. 
 
 The Province of Erzerum. 
 This has twelve sanjaks; its officers are, a defterdar of the treasury, an inspec- 
 tor and deputy of the rolls and Chavushes, and a clerk of the Chavushes. The 
 sanjaks are: 1. Kara-hisar. 2. Keifi. 3. Pasın. 4. ispir. 5. Khanis. G. 
 Malazgir. 7. Tekman. 8. Kuzujân. 9. Tûrtûm. 10. Lejengerd. 11. Mamar. 
 12. Erzerûm, the seat of the Pâshâ. 
 
 The Province of SheherzuL 
 This province has the full number of divân officers. Its sanjaks are: 1. 
 Sarujek. 2. Erbil. 3. Kesnan. 4. Sheher-bâzâr. 5. Jengûleh. C. Jebel- 
 hamrin. 7. Hazâr-mardûd. 8. Alhürân. 9. Merkâreh. 10. Hazır. 11. 
 Rûdfn. 12. Tiltâri. 13. Sebeh. 14. Zenjir. 15. Ajûb. 16. Abrûman. 
 17. Pak. 18. Perteli. 19. Bilkâs. 20. Aûshnî. 21. Kala' Ghâzî. 22. 
 Sheherzûl, which is the seat of the Pâshâ. There are some tribes in this pro- 
 vince 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 ziâmets, but by 
 a hereditary right, accompany the Pâshâ, when required, to the field of battle. 
 
 Section IV. 
 
 Of the ranks of the Sanjak-begs. 
 
 According to the constitutional laws of Sultân Soleimân, the sanjak-beo-s 
 
 rank according to their pay, except when there is a deposed grand vezir amonost 
 
 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 
 
 O
 
 98 THETJIAVELSOF 
 
 his service, until he becomes begler-beg, or mir minin. Should, however, one of 
 the agh;is 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 aghâ of the Janissaries, when he is appointed a sanjak-beg, at once receives 
 500,000 aspres. The nish;inji-bashi (lord privy seal), the m{r alem (standard 
 bearer of the empire), the chamberlain, and the grand master of the horse, 
 receive an increase of 100,000 aspres. The chdshni-gir-bûshi (comptroller of the 
 kitchen), the mutafarrek-bashi (chief of the couriers}, the under-master of 
 the horse, the agha of sipahis and silihdars, of the sâgh-ulûfejiân and s61- 
 o-hureba (two bodies of cavalry), all become sanjak-begs with a salary of 
 300,000 aspres. The segban-bashi (a general of the Janissaries), the Kehiya 
 (deputy) of the defter, the defterdars of the timars and yâyâ-begs, and all 
 whose ziamets 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 timars ; 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 Klu'is, or revenue of the Sanjak-hegs, the Kehiyus of the Defter and the 
 
 Defterdars of Timars. 
 Rumeili. 
 Khas of the sanjak-begs of the Morea 5,776 aspres; Scutari, 59,200; Avlonia, 
 39,000; Silistria, 89,660 ; Nicopolis, 40,000 ; Okhri, 35,299 ; Yanina, 20,260; 
 Terhala, 50,885 ; Gustendil 42,400; Elbesan, 1,963 ; Chermen, 4,000 ; Viza, 
 34,465; Delvina, 7,132 ; Salonik, 80,8,32 ; Skopf, 40,000; Dukagin, 27,500 ; 
 Widin, 3,000; Alajeh-hisar, 20,399; Weljeterin, 50,000; Perzerin, 28,146; 
 Ziamet of the kehiya of the defter, 1,426 ; of the defterdars, 2,000 ; of the beg 
 of the Yuruks (wandering tribes) of Viza, 2,000 ; of the yûrûk-beg of Rodosto, 
 60,000 ; of the yuruk-beg of Yanboli, 3,470 ; of the yûrûk-beg of Okcheboli, 
 3,494 ; of the yûrûk-beg of Koja, 4,000 ; of the yûrûk-beg of Salonik, 41,397; 
 of the yûrûk-beg of Naldûkın, 3,500 ; of the capudan of Cavala, 4,314 ; of the 
 beg of the Voinoks, 5,052. 
 
 Bosnia. 
 Khas of the beg of Kilis, 42,500; Hersek, 10,515; Zvornik, 35,793; Poshega, 
 06,230 ; Zachina, 70,000 ; Karak, 30,000 ; Rahovicha, 70,000. 
 Zicimet of the kehiya of the defter, 46,000 ; of the defterdar, 5,530.
 
 evliya efendi. 99 
 
 The Arclıipcldgo. 
 
 Khâs of the Beg of Negropont, 40,000 ; Karlieilı' (Acarnania), 3,000 ; Eina- 
 bakht (Lepanto), 30,000 ; Rodos (Rhodes), 77,004 ; Mytylini, 40,000 ; Kojaeili, 
 6,526; Bîgha, 13,088; Sighla, 30,000 ; Misistra, 19,000. 
 
 Ziâraet of the kehiyâ, 8,390 ; of the defterdar, 22,077. 
 
 The Province of Bude. 
 
 Khâs of Semendria, 40,260 ; Bechevî (Fünf-kirchen or Fife-churches), 40,000; 
 Oustûnbelgrade(Stuhl-weissenburg),26,000; Osterghûn(Gran), 10,000; Segdîn, 
 40,000 ; Sirem, 25,675 ; Essek, 20,000 ; Shamtorna, 40,000 ; Kopan and Filek, 
 20,000; Nigisâr, 34,000; Novigrâd, 33,940; Sonli, 40,000; Mihaj, 92,000; 
 Siget, 4,230; Segsar, 34,000; Mijan, 40,260. 
 
 Khâs of the Defterdar, 5,520 ; ziâmet of the kehiyâ of the defter, 3,240 ; of 
 the kehiyâ of the timârs, 8,940. 
 
 The Province of Tetnisvâr. 
 Lippova, 10,000; Kiânâd, 20,792; Gûla, 28,945 ; Madava, 60,080 ; Yânova, 
 2,420; Ishbesh, 1,945 ; Ziâmet of the defterdar of the treasury, 60,000; of the 
 Kehiyâ, 4,880 ; of the defterdar of the timârs, 60,000. 
 
 The Province of Anatolia. 
 
 Khâs of the beg of Sârukhân, 40,000 ; Aidin, 34,600 ; Kara Hisar Afiiin, 
 40,299; Angora, 64,300 ; Brusa, 18,089; Boli, 20,122; Kastamunf, 50,000 ; 
 Munteshâ, 40,800; Tekkeh, 28,000 ; Hamid, 24,000 ; Jankri, 48,081 ; Karası, 
 3,000 ; Sultânogi, 5,000. 
 
 Ziâmet of the kehiyâ, 10,912; of the defterdar, 4,596. 
 
 The Province of Karaman. 
 Khâs of the beg of Kaisarieh (Ceesarea), 5,000 ; Begsliehri, 90,000 ; Akserâi, 
 35,000; Aksheher, 1,000; Kirslieher, 7,540. 
 Khâs of the defterdar, 5,000 ; of the kehiyâ, 5,000. 
 
 The Province of Kuhrus {Cyprus). 
 Khâs of Icheili, 27,000; Alâieh, 50,000; Tarsus, 45,260; Sis, 60,299. 
 Khâs of the defterdar of the treasury, 20,000 ; of the defterdar of the zia- 
 mets, 70,000 ; of the kehiyâ, 42,000. 
 
 The Province of Tripoli {in Syiia). 
 Khâs of Horns, 20,290; Jebellieh, 34,180 ; Salamieh, 9,000; Hama, 94,030. 
 Khâs of the defterdar of the treasury, 13,000; of the kehiyâ, 64,800 ; of the 
 defterdar of the timârs, 40,000. 
 
 O 2
 
 100 
 
 THE TRAVELS OF 
 
 The Province of Halcb (Aleppo). 
 Khasofthebegof Adna, 95,000; Kilis 2,827; Birejek, 5,220; Makra, 30,000; 
 Aziz, 20,000 ; Balis, 20,000. 
 
 Khas of the defterdar of the treasury, 27,826 ; of the kehiya, 6,930; of the 
 defterdar of the timars, 1,146. 
 
 The Province of Zulkadrieh or Mera'ish. 
 Malatieh, 50,000 ; Eintab, 5,130; Mera'ish, 25,300. 
 
 The Province of Sivas. 
 Khas of the beg of Amasia, 30,000 ; Chorum, 30,000 ; Buzouk, 300,275 ; 
 Divergi, 50,360; Janik, 7,024; Arabgir, 21,000. 
 
 Ziamet of the kehiya, 80,200 ; of the defterdar, 2,550. 
 
 The Province of Erzerûm. 
 Khas of the beg of Karahisar Sharaki, 3,000 ; Keifi, 3,000 ; Basin, 94,000 ; Ispir, 
 30,000; Khanis, 80,440; Malazgir, 50,000; Turkman, 4,929; Okûzjân, 20,702; 
 Tûrtûm, 97,000 ; Lejengird, 40,000 ; Mâmervan, 3,000. 
 
 Khas of the defterdar of the treasury, 42,900; of the defterdar of the timars, 
 20,200. 
 
 The Province of Kars. 
 Khas of Erdehân Kûchuk, 9,030; Hûjû-jân, 2,500 ; Rûshâd, 40,000; Kâz- 
 maghân, 2,000; Kechenin, 2,000. 
 
 The Province of Childer or Akhichka. 
 Khâsof Oulti, 2,017; Pertek, 2,190; Erdenûh, 70,000; Erdehân Buzûrg, 
 2,000; Shûshâd, 56,000; Livana (two hereditary sanjaks), 65,000 ; Kharbüs, 
 2',500 '; Sahrek. 65,000 ; Pûstûkh, 6,500 ; Mânjil, 3,229 ; Penbek, 40,000. 
 
 The Province of Trebisonde. 
 Ziâmet of the kehiya of Bâtûm, 3,000 apres ; ziâmet of the defterdar of the 
 timars, 42,290. 
 
 The Province of Dîârheker. 
 Khas of Kharpût, 9,999; Arghani, 20,515; Surek, 3,043; Atak, 47,200; 
 Nesibin, 30,000; Terjil, 45,200; Jermik, 3,140; Husn-keif, 2,955; Akil, 
 9,675; Chapak-jûd, 7,000; Jemishgezek, 4,223; Samsâd, 9,057 ; Sha'ir, 3772; 
 Akchakala', 20,000; Sinjar, 1,517; Mufarakin, 20,000; Lisân and Bûzbân, 
 6,000 ; Khâkenj, 7,834. 
 
 Khas of the defterdar, 40,395 ; ziâmet of the kehiya of the defter, 10,924 ; 
 khas of the defterdar of the timars, 8,000.
 
 evliya efendi. 101 
 
 The Province of Rakka. 
 Khâs of Jemâseh, 5,122; Dair Rahba, 8,000; Kâpûr, 10,000 ; Asi Rabia', 
 40,000; Sarûj, 20,000 ; Ana, 82,215. 
 
 The Province of Baghdad. 
 
 Khâs of Zangabâd, 70,000 ; Helleh, 51,000 ; Javâzer, 20,000 ; Rıimnâhieh, 
 45,000 ; Jengûleh, 20,000 ; Kara (an hereditary government), 4,287 ; Derteng, 
 20,000; Samvât, 55,000 ; Derneh, 6,931 ; Dehbuhi, 00,000; Vâset, 20,000 ; 
 Kerend, 29,260 ; Tapûr, 20,000 ; Karanieh, 20,000; Kılan, 20,000 ; Al Sâgh, 
 200,000 Ziâmet of the kehiya of the defter, 10,000; of the defterdar of the 
 timârs, 80,000 
 
 The Province of Wan. 
 
 Khâs of Adeljavân, 50,346; Arjis, 30,000; Mûsh, 1,000 ; Bârgeri, 20,000; 
 Kârkâr, 20,000; Keshan, 25,000 ; Ispâghird, 20,000 ; Aghâkîs, 50,000 ; Akrâd, 
 90,000; Wâdi Beni Kutur, 70,000; Kala' Bâyazid, 1,044; Bardu, 20,000; 
 Wawjik, 95,000. 
 
 Ziâmet of the kehiyâ of the defter, 60,999 ; of the defterdar of the timârs, 
 3,870. 
 
 The Province of Mosul. 
 
 Khâs of Bâjuvânli, 15,000; Tekrit, 7,284; Harun, 20,000; Bana, 30,000. 
 
 Section VI. 
 Statement of the number of swords or men brought into the field by the Possessors of 
 
 Timârs and Ziamets. 
 
 The Province of Rumeili. 
 The number of its swords or armed men is 9,274, of which 914 are ziâmets, the 
 rest timârs, with and without tezkerehs (commissions). The Zâi'ms, or possessors 
 of the ziâmets, for every 5,000 aspres of their revenues provide one armed man. 
 Timâris, or possessors of the timârs, of from 10,000 to 20,000, find three men. 
 Thus the militia of Rumeili consists of Zâi'ms, Timârs, and .Jebellis, or guards, 
 amounting in all to 20,200 men. The sanjak-beg, the kehiyâ of the defter, 
 and the defterdar of the timârs, for every 5,000 aspres of their revenues provide 
 one man : the number of men found by these being 2,500, the troops of Rumeili 
 amount to 33,000 men ; and, including the servants, to 40,000 men. 
 
 Section VII 
 Number of Ziâmets and Timârs in each of the Sanjaks in Rumeili. 
 Sofia, the seat of the Pâshâ, has 7,821 ziâmets and timârs; Kustandil 48
 
 102 THE TU A V ELS OF 
 
 ziamets, 1,018 timars ; Terklmleh 32 ziamets, 539 timars ; Yanina G2 ziamets, 
 34 tîmârs ; Uskiib 57 ziamets, 340 timars ; Ohrl 20 ziamets, 529 timars ; Avlonia 
 38 ziamets, 489 timdrs ; Morea 200 ziamets ; Eskenderieh 75 ziamets, 422 
 timars; Nicopolis 20 ziamets, 244 timars; Cliermen 20 ziamets, 130 timars; 
 Eibesiin 18 ziamets, 138 timars; Viza 30 ziamets, 79 timars; Delvina 34 
 ziamets, 1,155 timars; Salanik (Salonica) 30 ziamets, 7G2 timars ; Kirk-kilisa 
 18 timars ; Dukagiii 10 ziamets, 52 timars; Widin 12 ziamets, 25 timars ; Alaja- 
 hisar 27 ziamets, 509 timars; Wejterin, 10 ziamets, 17 timars; Perzerin 17 
 ziamets, 225 timars; Akcheboli, an Ojak of the Yûrüks or wandering tribes, 188 ; 
 of the Yûrûks of Teker Taghf or Rodosto 324 ; of the Yuriiks of Salanik 128 ; 
 of Kojak 400; of Na'ldiikin 314; of the Musselmans of Riimeili 400 ; of the 
 Musselmansof Kuziljeh300; of the Musselmans of Chermen 301 ; of Chinganeh 
 (Gypsies or Bohemians) 198; of Viza 178;— in all 1,019 hereditary ojaks or 
 families. In the government registers thirty persons of these Yûrûks or Mussel- 
 mans are called an ojak, or family. In the time of war these Yûrûks and 
 Musselmans constitute the flying troops (ishkenji), and in their turn twenty-five 
 of these perform the duties of yamaks, or servants, to the other five. During war 
 the Yamaks are obliged to pay 55 aspres per head in lieu of all divân duties, 
 but in time of peace they are exempt from all taxes. The ishkenji or flying- 
 troops (voltigeurs) pay no farm-taxes when they go to war ; but should they 
 become sipahis or feudatory tenants, they are not exempt from the duties of 
 Yûrûks. To the Musselmans a portion of land is allotted, which is registered 
 as a timar, 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 Ziinnets and Timars in Anatolia. 
 There are 7,313 swords, of which 195 are ziamets and the other timars; they 
 provide 9,700 jebelli or armed men, and others, amounting in all to 17,000 men. 
 Their annual revenue amounts to 37,317,730 aspres. The ziamets and timars 
 are as follows : Kûtahieh 79 ziamets, 939 timars; Sarûkhan 41 ziamets, 674 
 timars; Aidin 19 ziamets, 572 timars; Karahisar, 15 ziamets, 616 timars; 
 Angora 10 ziamets, 257 timars ; Brûsa 30 ziamets, 1,005 timars; Boli 14 ziamets, 
 551 timars ; Kostamûni24 ziamets, 587 timars; Muntesha 52 ziamets, 381 timars; 
 Tekkeh 7 ziamets, 392 timars ; Hamid 9 ziamets, 585 timars ; Karasi 7 ziamets 
 381 timars ; Sultan-ogi 7 ziamets, 182 timars. In Anatolia there are also 
 Musselmans (freemen) and Piadeh or Yaya (pioneers), who to the number of
 
 evliya efendi. 103 
 
 900 men go to war ; these with the Yamdks amount to 26,500 men ; their duties 
 are to drag the guns, clear the roads, and carry provisions. They have lands 
 (chiftlik) like the Yûrûks of Runie'ili, which are registered as timârs. This was 
 the establishment in the reign of Sultan Soleiman, but at present they are all 
 enrolled as rayas, and the possessors of these tfmars are obliged to accompany 
 the Kapûdân Pasha 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 Kapûdân Pâshâ, or the islands of the Archipelago. 
 This formerly provided 1,618 swords; but Ja'fer Pasha, who was formerly 
 Bostanji Biishi, during the reign of Murad IV. increased their number to 9,900 : 
 of these 106 were ziamets and the rest were timars; adding to them the jebelh's 
 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 ziamets and tîmars amounted to 1,800,000 aspres. The follow- 
 ing are the ziamets and timars : Negropont 12 ziamets, 188 timars ; Einabakht 
 (Lepanto) 13 ziamets, 287 timars; Mytylini 83 timârs; Kojaeili 25 ziamets, 
 187 timârs; Sighla 32 ziamets, 225 timârs; Kârlie'ili 11 ziamets, 19 timârs; 
 Gallipoli 14 ziamets; 132 timârs; Rodos (Rhodes) 5 ziamets, 785 timârs; Bîghâ 
 6 ziamets, 136 timârs, ; Misistra 10 ziamets, 91 timârs. 
 
 Tlie Province of Karaman. 
 
 This province supplies 1,620 men, 110 of which are ziamets, the rest timârs ; 
 with the jebellis they amount to 4,600 men. Their annual revenue is 1,500,000 
 aspres. Konia has 13 ziamets, 515 sanjaks ; Kaisaria (Csesarea) 12 ziamets, 
 200 timârs ; Nikdeh 13 ziamets, 255 timârs ; Begshehri 12 ziamets, 244 timârs ; 
 Akshehri 9 ziamets, 22 timârs; Kirkshehri 4 ziamets, 13 timârs ; Akserâi 12 
 ziamets, 228 timârs. 
 
 The Province of Rûm or Sivas. 
 
 This has 3,130 swords or men, of which 109 are ziamets, the rest timârs. The 
 begs, zaims, and timariots with their jebellis amount to 9,000 men. Their annual 
 revenue amounts to 3,087,327 aspres. Sivas has 48 ziamets, 928 tfmars. 
 
 The Province of Mara" ish . 
 2,169 swords, of which 29 are ziamets, and the rest timârs. The begs, zaims 
 timariots, and jebellis amount to 55,000 men. Their annual revenue amounts 
 to 9,423,017 aspres. Mara'ish has 3 ziamets, 1,120 timârs; Kars 2 ziamets, 
 656 timârs ; Eintâb 2 ziamets, 656 tfmars ; Malatea 8 ziamets, 276 timârs.
 
 10-i THE TRAVELS OF 
 
 The Province of Haleb (^Aleppo), 
 
 933 swords, of which 104 are ziaitiets, the rest tlmars ; the whole number of 
 troops with the jebellis is 2,500 men. Haleb 18 ziamets, 1,295 timars ; Adna 
 11 ziamets, 190 timars; Kilis 17 ziamets, 295 tfmars ; Ma'kra 9 ziamets, 890 
 timars ; Aziz 2 ziamets, 190 timars ; Balis 6 ziamets, 57 timars. 
 
 The Province of Shchn {Damascus). 
 
 996 swords, of which 28 are ziamets and the rest timars ; it has with 
 the jebellis 1,600 men. Kuds-Sherif (.Jerusalem) 9 ziamets, 16 timars; 
 Aajelun 4 ziamets, 21 timars; Lajun 9 ziamets, 26 timars ; Safed 5 ziamets, 
 133 timars ; Gaza 7 ziamets, 108 timars ; Niiblus 7 ziamets, 124 timars. 
 
 The Province of Cyprus. 
 1,667 swords, of which 40 are ziamets, and the rest timars. The begs, 
 zâims, timariots and jebellis amount to 4,500 men. Cyprus 9 ziamets, 38 
 timars; Akiieh 9 ziamets, 152 timars ; Tarsus 13 ziamets, 418 timars; Sis 2 
 ziamets, 52 timars ; Ich-eili 16 ziamets, 602 timars. 
 
 The Province of Tripoli {in Syria). 
 614 swords, with the jebellis, 1,400 men. Tripoli 12 ziamets, 875 timars ; 
 Horns 9 ziamets, 91 timars; Jebellieh 9 ziamets, 91 timars; Salamieh 54 
 ziamets, 52 timars; Hama 27 ziamets, 171 timars. 
 
 The Province of Rakka. 
 654 swords, with their jebellis, 1,400 men. Rakka 3 ziamets, 132 timars; 
 Roha 9 ziamets, 291 timars; Birehjik 15 ziamets, 109 timars; A'na 6 ziamets, 
 129 timars. 
 
 The Province of Trebizonde. 
 454 swords, with their jebellis, 8,150 men. Trebizonde 43 ziamets, 226 
 timars ; Batum 5 ziamets, 72 timars. 
 
 The Province of Diarbekr. 
 
 730 swords, with their jebellis, 1,800 men. In the reign of Sultân Murâd 
 IV. this province provided 9,000 men. Amed has 9 ziamets, 1,129 timars; 
 Kharput 7 ziamets, 123 timars; Arghâneh 9 ziamets, 123 timars; Sivrek 4 zia- 
 mets, 123 timars; Nesiben, 15 ziamets and timars; Berehjik 4 ziamets, 123 
 timars; Chermik 6 ziamets, 13 timars; Husnkeif 45 ziamets and timars; 
 Chabakchur 5 ziamets, 30 timars ; Jemeshgezek 2 ziamets, 7 timars ; Sinjar 
 6 ziamets, 21 timars. 
 
 The Pi'ovincc of Er zer inn. 
 
 5,279 swords, with the jebellis 8,000 men. Erzerum 5 ziamets, 2,215 timars ;
 
 evliya efendi. 105 
 
 Tûrtûm 5 zidmets, 49 timars ; Bamerwan 4 ziâmets, 92 timârs; Keifi 8 ziamets, 
 229 timârs ; Malâzgir 9 ziamets, 281 timars; Khanîs 2 ziâmets, 425 timars; 
 Tekman 1 ziamet, 253 timars ; Kara-hisar 4 ziamets, 94 timârs. 
 
 The Province of Chikkr. 
 
 656 swords, with the jebeUis, 8,000 men. Oulti 3 ziâmets, 1.32 timârs; 
 Erdehân 8 ziâmets, 45 timârs ; Ezerbüj 4 ziâmets, 49 timârs ; Hajrek 2 ziâ- 
 mets, 12 timârs; Kharnûs 13 ziâmets, 35 timârs ; Pustu 1 ziâmet, 18 timârs; 
 Benek 8 ziâmets, 54 timârs ; Bâsin 9 ziâmets, 14 timârs; Ah'ni 9 ziâmets, 10 
 timârs ; Oustjeh 8 ziâmets, 17 timârs ; Châklik 33 timârs ; .Jetla 13 ziâmets, 
 14 timârs ; ispir 1 ziâmet, 4 timârs ; Petek 3 ziâmets, 98 timârs. 
 
 The Province of Wan. 
 
 Regulars and jebellis 1,300 men. Wan has 48 ziâmets, 45 timârs ; Shevergir 
 47 ziâmets, 33 timârs ; Jubânlu 2 ziâmets, 20 timârs ; "VVedâleh 7 ziâmets, 21 
 timârs; Kala' Bâyazid 4 ziâmets, 125 timârs; Arjish 14 ziâmets, 86 timârs ; 
 Aduljevâz 9 ziâmets, 101 timârs; Kûrlâdek 7 ziâmets, 67 timârs. 
 
 in the reign of Sultân Soleünân the feudal force of Rumeili 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 sipâhis, who with their 
 servants amounted to 40,000 men. After the conquest of Yânova, Mohammed 
 IV. increased the army by 3,000 men, and after the conquest of Uivâr by 8,000 
 men. Kerid (Candia) also, having been conquered and divided into ziâmets 
 and timârs, gave 100,000 rayas and 20,000 troops. 
 
 In the year 1060 (A. D . 1649) during the reign of Sultân Mohammed IV. 
 my noble lord Melek Ahmed Pâshâ being grand vezir, a royal firman was 
 issued to review the whole of the Ottoman army. Every soul receiving pay in 
 the seven climates was registered, and the result was 500,000 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 Soleimân's time. 
 
 Section X. 
 The order of the Divân. 
 Before the time of Sultân Soleimân there was no regular divân. He held a 
 grand divân on four days during the week, composed of the seven vezirs of the 
 
 P
 
 lOG THE TR A VELS OF 
 
 cupola, the two jvidges of the army, the Agha of the Janissaries and of the six 
 bodies of cavah-y. Tiie Chavush-biishi (marshal of the court) and the Kapijih'ir 
 Kehiyasi (chief chamberlain) were required to attend on such days with their 
 silver staffs of office. The grand vezir gave judgment on all law-suits ; and the 
 Kajoiidan Pasha, 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 Sultan Soleiman who established the regular dress of 
 the divan. The vezirs and the Kapiidiin Paslui wore the turban called the 
 seluiii, and so did the Agha of the Janissaries provided he were a vezir. The 
 Châvûsh-bashl (marshal), the Kapijilar Ketkhodasi (the chief chamberlain), the 
 Mir-alem (the standard-bearer of the state), the Chakirji-bashi (superintendent 
 of the household), the Mir Akhor (master of the horse), the Chashnîglr-bâshi 
 (comptroller of the kitchen), and the Mutaferrika-bashi (chief of the couriers) 
 wore the mujavcra, or high round turban, and Khakits of atlas or satin called 
 oust. The generals of the Janissaries and Sipahis, the Chavushes of the divan, 
 and the seventy heads of the offices of the treasury, all stood in their places dressed 
 in their viujavcra and oimt ready to transact business. On tliese days the 
 Janissaries were served by the Agha 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 Adalet Koshki (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 Zulfli-baltaji to 
 the vezirs, and by the tent-pitchers to the rest of the company. After the 
 repast the seven vezirs, the Kapudan Pashii and the Agha 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 divan, where the Chavush-bashi 
 taking the seal of the grand vezir, sealed the treasure, and then returned it to 
 the vezir. 
 
 The conquests and victories of Sokinuin. 
 His first conquest was the defeat of the Circassian governor of Syria, Jan 
 Yazdi Ghazali Khan, whose rebellious head Ferhâd Pasha 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 
 Tekurlen, of Slankement and Kopanik in the same year. The conquest of 
 Rodos (Rhodes) in 928 (1521); of the fortresses of Iskaradin, Helka, Eiligi, the 
 island of Injirli, the fortress of Takhtalu, Istankoi (Cos), Bodrum (Halicar- 
 nassus), in the same year. The victory of Mohacz, followed by the fall of 
 Waradin, Oiluk, Koprik, Eiluk, Dimurjeh, Irek, Gargotja, Lukan, Sutan,
 
 EVLİYA efendi. 107 
 
 Lakwiir, Wardud, Racheh, 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 Yanusli (.John Zapolia) by Ychiya Pasha Zadeh. 
 The conquest of Sokolofja, Kapiilieh, Shfla, Balwar, Lotofji, Tush, Zakan, 
 Kaniza, Kapornik, Balashka Chopanija, Sharwar, Nimetogur, Kemendwar, 
 Eğersek, Moshter, and Moshti in 939 (1532). Conquest of the eastern pro- 
 vinces of Irak, Kazwin, Karakan, Baghdad, Erivan, Sultiinieh, Tabriz, and 
 Hamadan, in 941 (1534). Wan, Adeljuvaz, Arjish, Akhhit, Bargeri, Amik, 
 Khushab, Sultan, Sabadan, Jerem-bidkar, Rusini, Hella, and Tenur, in 941 
 (1534), Tabriz in the same year. An expedition into Georgia and Appulia ; with 
 the conquest of Kilis in Bosnia, in the year 943 (153G). The conquest of 
 Uivarin, Nadin, Sin, Kadin, Oporja, and the expedition against Korfuz (Corfu) 
 in the same year. The conquest of Poshega, and the defeat of Sorkuji John 
 near Essek in 944 (1537). The expedition into Moldavia, the conquest of 
 Yassi, Bassra, and Bosnia, in 945 (1538). The relief of Nureh in Hersek, the 
 conquest of Yemen and Aden, the naval expedition against India and Diu ; 
 and the conquest of Abyssinia in the same year, by the Eunuch Soleiman 
 Pasha. Bude twice before besieged was now reduced, and Ghazi Soleiman 
 Pasha made governor, and Khair-ad-din Efendi first judge. The conquest of 
 Stulilweissenburg, Lippova, Gran, Tâtâ, Papa, Vesperim, Polata, and Chargha in 
 950 (1543). 
 
 The death of the prince Mohammed happened in the same year. The cap- 
 ture of Vishegrade near Gran, Khutwan, Shamtorna, Walifa in Bosnia, and of 
 the castle of Cerigo in 951 (1544). In 954 (1547) Alkas Mirza, the governor 
 of Shirviin and brother of Shah Thamas took refuge at the court of Soleiman ; 
 and in the following year the towns of Kom, Kashan and Ispahan, were sacked 
 by the emperor's expedition. The conquest of Pechevi (Five Churches) Pech- 
 kerek, Arat, Jenâd (Cianad) Temesvâr ; the battle of Khâdem Ali Pâshâ in the 
 plains of Segedin. Temesvâr was conquered in 959 (1551) by the second vezir, 
 Ahmed Pasha ; the conquest of Solnuk ; and the siege of Erla raised in the same 
 year. The expedition against Nakhchevan ; the death of the prince Jehangir 
 whilst in winter quarters at Haleb (Aleppo) in 960 (1552). The conquest of 
 Sheherzul and Zâlim, with the castles belonging to it. The conquest of Kapush- 
 war, Farubeneh, and the Crimea. The victory of Malkuch Beg at Kilis in 
 Bosnia in 961 (1553). The contest between the princes Selim and Bâyazid in 
 in the plains of Koniya, in which Bâyazid was defeated and took refuge with the 
 Shah of Persia, who gave him up, after which he was put to death with his 
 children at Sivas, 966 (1558). Expedition against Siget, during the siege of 
 
 P 2
 
 108 THE TRAVELS OF 
 
 wliich Pertev Pasha conquered, on the Transylvanian side, the castles of Gula, 
 Yanova, and DiUighosh. Ten days previous to these victories the Emperor 
 Soleiman bade farewell to his transitory kingdom and removed to his never 
 fading dominions. This event happened during the siege of Siget, but the vezir 
 Asif concealed his illness and death so well for seventy days that even the pages 
 of the Khiis oda were ignorant of it. On this account it is said that Soleiman 
 conquered the towns of Siget, Gula, and Komar after his death. Thus died 
 Soleinum 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 Khan Yezdi Ghazali, 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 
 Selim from Magnesia. His body was carried to Constantinople and buried 
 before the Mihrab of the mosque which bears his name. 
 
 The Reign of Sultân Selim II. 
 
 Sultân Selim the son of Sultân Solemıân Khân 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 vezirs were, — the grand vezlrs Sokolli Mohammed Pâshâ, Ahmed Pâshâ (the 
 conqueror of Temisvar), Piâleh Pâshâ, (the Kapudân Pâshâ), Zâl Mahmûd 
 Pâshâ, Lâleh Mustafâ Pâshâ, and Tutûnsez Husain Pâshâ. These were vezirs 
 endowed with the wisdom of Aristotle. 
 
 The Mir-mirân, or Begler-begs, who adorned his reign were,— Kapudân Ali 
 Pâshâ, Sufi Ali Pâshâ, Yetur Husain Pâshâ, Mahmûd Pâshâ, Mohammed 
 Pâshâ the son of Lâleh Mustafa Pâshâ, Abd-ur-rahnıân Pâshâ, Dâvud Pâshâ, 
 Rus Hasan Pâshâ, Murâd Pashâ, Khâdem Ja'fer Pâshâ, Dervish Ali Pâshâ, 
 Arab Ahmed Pâshâ. 
 
 Defterdârs and Nishûnjis. 
 
 Murâd Chelebi, Dervish Chelebi the son of Bâbâ the painter, Lâlâ-zâdeh, 
 Mohammed Chelebi, Memi Chelebi, Abd-ul-ghafûr Chelebi, Moharrem Che- 
 lebi : Firûz-beg the Nishânji (lord privy seal), Mohammed Chelebi, nephew of 
 the late Nishânji Jelâl-zâdeh Beg. 
 
 The most distinguished of the Ulemâ in his reign were,— Yehiâ Efendi from 
 Beshiktâsh ; Mevlena Mohammed Ben Abd-ul-wahab ; Mevlena Musalih-ud- 
 din ; Mevlena Ja'fer Efendi ; Mevlena Ata-allah Efendi ; Mevlena Mohammed 
 Chelebi ; Ahmed Chelebi ; Abd-ul-kerim Ben Mohammed, the son of the 
 Shaikh-ul-Islâm (grand mufti) Abû-sa'ûd.
 
 evliya efendi. 109 
 
 Plıy.sidaııs. 
 
 Mevlemi Hakim Sinan, Hakim Otlıman Efendi, Mevlenâ Hakim Isa, Hakim 
 Is'hak, Hakim Bder-ud-din Mohammed Ben Mohammed Kâsûni, Tabib Ahmed 
 Chelebi. 
 
 Meshaicklı or Learned ]\Ien. 
 . The Sheikh Ala-ud-din (may God sanctify his secret state!) was of Akserâ'ı in 
 Karamania, and celebrated for his proficiency in the Ilm Jefer, or cabalistic art. 
 Sheikh Abd ul Kerim, Sheikh Arif billah Mahmud Chelebi, Sheikh Abii Sa'id, 
 Sheikh Hakim Chelebi, Sheikh Ya'kub Kermiini, Serkliosh Bali Efendi, Sheikh 
 Ramazan Efendi, surnamed Beheshti, and Sheikh Mohammed Bergevi, who 
 died in 981 (1573). 
 
 Conquests &;c. in the reign of Sultân Selim II. 
 
 The tribe of Alian of Basra having rebelled was subjugated in 975 (1567). 
 The expedition to Azhderhan (Astrachan) in 977 (1569). The conquest of 
 Dasht Kipchak in 976(1568). The conquest of Yemen and Aden, a second 
 time, by Sinan in 977. Arrival of the Moors banished from Spain 978 (1570). 
 Conquest of Cyprus with all its fortresses by Lâlâ Kara Mustafa Pasha, in the 
 same year. Of Tunis and the African coast, by Kilij Ali Pasha in 977 (1569). 
 Defeat of the grand imperial fleet at Lepanto in 979 (1571). Flight of Tatar 
 Khan to Moscow. Renovation of Mekka in the same year. The recovery of 
 Bosnia from the infidels in 982 (1574). 
 
 Sultân Selim died on the 18th of Sha'ban 982. He left many monu- 
 ments 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 Islambol. He was succeeded by his own son Sultan Mumd III., who 
 ascended the throne in 982 (1574). His sons were the princes,— Mustafa, 
 Osman, Bayazid, Selim, Jehangir, Abdullah, Abd-ur-rahman, Hasan, Ahmed, 
 Ya'kiib, A'lem-shah, Yiisuf, Husain, Korkud, Ali, Is'hak, Omar, Ala-ad-din 
 Dâvud Khân. He had also twenty-four feir daughters, in all one hundred and 
 twenty-seven children, who were killed after his death and buried beside him 
 at Aya Sofia. May God have mercy upon them all ! Sultân Murâd built the 
 Koshk called Sinan Pasha's Koshk in 992 (1584). 
 
 Conquests 8^c. in the Reign of Murâd. 
 
 Lâlâ Kara Mustafa Pasha's grand battle on the plain of Childer, 983 (1575), 
 
 followed by the fall of the fortresses of Childer, Tomek, Khartin, Dakhil, 
 
 Tiflis, Shebki, Demir Kapû or Derbend, and the reduction of the province of 
 
 Shirvân, which was given to Ozdemir Zâdeh Osman Pâshâ. AH these con-
 
 IIQ THE TRAVELS OF 
 
 quests were achieved in 991 (1583). The first royal expedition was in 990. The 
 defeat of Imam Kali Khan in 991. In the same year the government of 
 Mao-nesia was given to the Prince Mahmud Khân, and in the following year 
 Mohammed Gherai, Khân of the Crimea, was deposed and put to death. In 992 
 the castle of Tabriz was rebuilt, the fortress of Ganja was taken, and the 
 expedition against Baghdad under Jeghaleh Zadeh. The conquest of Despul, 
 Nahavund, and Guhardan, in 995 (1586). The grand battle of Khadem Ja'fer 
 Pasha, in the neighbourhood of Tabriz, 997 (1586). A peace concluded with 
 the Shah (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 Mussulman army near Istülini (Stuhlweissenburg). 
 Conquest of Tata and Set-Martin (Saint Martin). Commencement of the siege 
 of Raab (which was reduced some time after by Sinan Pasha), in 1003 (1594), 
 when Sultân Mohammed Khân III. ascended the throne (being on a Friday the 
 16th of Jemâzi ul evvel). In 1002 Sultân Murâd Khân, resigned the reins 
 of government and joined the divine clemency. May God have mercy upon 
 
 him ! 
 
 Sultân Mohammed Khân son of Sultân Murâd Khân was born at Magnesia 
 in 976. The principal events and conquests of his reign are the following : 
 In 1004 (1595) the Tatar Khân arrived in Walachia and subdued the rayâs. 
 In the same year Ja'fer Pâshâ delivered Temisvâr from the infidels. In the 
 following year Egra (Erla) was taken, and the army of the infidels routed in 
 the plain of Shatush near Erla. In 1006 the infidels recover Yanuk (Raab). 
 Warad besieged by Saturji Hasan Pâshâ in 1007 (1698). Yemishjf Pâshâ was 
 deposed and killed, and Jeghâleh Zâdeh died after having been defeated by the 
 Persians in 1011 (1602). In the following year the Persians took possession of 
 Ganja and Shirwan ; and Mohammed died on the 18th of Rajab : He built 
 a mausoleum for himself in Islambol, 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. 
 
 Sultân Ahmed Khân I., was born at Magnesia in 998 (1589). He was a 
 fair child of four years, when he ascended the throne on the 1 8th of Rajab 
 1012 (1603). I, the humble writer of these pages, Evliya the son of 
 Dervish Mohammed, was born in the reign of this Sultân 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 Sultân under-
 
 evliya EFENDİ. H] 
 
 took the expedition to Adrianople : God be praised that I came into the 
 world during the reign of so illustrious a monarch. 
 
 Sonx of Sultan Ahmed. 
 
 Othman; Mohammed, who was murdered by his brother Othman, in the 
 expedition to Hotin. Othman was however unsuccessful and was also slain ; 
 thus was verified the sacred text, " as you give so shall you receive". Munid, 
 afterwards the fourth Saltan of that name; Bayazid, Soleiman; these two were 
 both strangled whilst Sultân Murâd IV. was engaged in the expedition to 
 Erivan. Ibrahim was the youngest son of Sultân Ahmed. May God extend 
 his mercy to them all ! 
 
 Grand Vezirs of Sultân Ahmed. 
 
 Yavuz All Pasha, was promoted from the government of Egypt to the rank of 
 grand vezir. Mohammed Pasha, called also Shahin Oghli. Dervish Paslia. 
 Ghâzı Khoajeh Pasha ; who exterminated the rebels in Anadoli. Nasuh Pasha. 
 Dâmâd Mohammed Pasha was twice grand vezir, as was also Khalil Pâshâ. 
 
 Vezirs of the Kubba {Cupola). 
 
 Kâîramakâm Kâsim Pâshâ. Khâdem Ahmed Pâshâ. Hâfiz Sârikjl Mustafa 
 Pâshâ. Sûfi Sinan Pâshâ. Khezr Pâshâ. Gûrji Khâdem Mohammed Pâsha, 
 who was made grand vezir in the time of Sultân Mustafa. Etmekjl Zadeh 
 Ahmed Pâshâ. Kurd Pâshâ. Gûzeljeh Mahmûd Pâshâ. Jeghâleh Zâdeh Sinan 
 Pâshâ. Jeghâleh Zâdeh Mahmûd Pashâ, son of Sinan Pâshâ. 
 
 Celebrated Divines. 
 
 Molla Mustafa Efendi, was Shaikh ul islâm, when the Sultân ascended the 
 throne. MoUâ Sana'allah Efendi. Molla Mohammed Efendi, son of Sa'd-ud- 
 dîn Efendi, known by the name of Chelebi Mufti. Molla Shaikh ul Islam 
 Asa'd Efendf. Molla Mustafa Efendi, tutor to the Sultan. Molla Kâf Zâdeh 
 Efendi. Molla Yehiâ Efendi. MoUâ Dâmâd Efendi. Molla Kemâl Efendf, 
 better known by the name of Tash Kopri Zâdeh. Molla Kehiyâ Mustafâ 
 Efendi. Molla Bostan Zâdeh Mohammed Efendi. Molla Husain Efendi. 
 Molla Ghani Zâdeh Mohammed Efendi. 
 
 Mashâiekh or Learned Men. 
 
 Mahmûd of Uskudâr (Scutari). Abdulmajid of Sivas. Omar, known better 
 by the name of Tarjumân Shaikh (interpreter). Shaikh Emir Ishtipi. Ibrahim, 
 otherwise Jerrâh Pâshâ, a disciple of the last-mentioned ; Mussaleh ud-din 
 Nakshbendi, the Imam or chaplain of the Sultân. 
 
 Conquests 8^c. of the reign of Sultân Ahmed. 
 
 The grand vezir dies at Belgrade, and Bochkâi appears in Hungary in the 
 year 1012 (1604). Conquest of Osterghûn (Gran) ; and Bochkâi and Serkhûsh
 
 112 THE TRAVELS OF 
 
 Ibrahim Pasha extend their depredations to the very walls of Vienna. Engage- 
 ment between the rebels in Anadoli and Nasuh Pasha; the Kaimmakâm 
 Mustafa Pasha is executed. The grand vezir Sufi Sinan Pasha is deposed, 
 1014 (1605). Nasiih Pasha is appointed to conduct the expedition against 
 Aleppo; Koj a Mohammed Pasha is appointed to lead the expedition against 
 the Persians and is afterwards created grand vezir. Murad Pasha, Dervish 
 Pasha, Bostanji Ferhâd Pasha, and Jehili Murad Pushd, are all alternately made 
 vezirs; and the execution of Dervish Pasha, in 1015(1600). Kapuji Murad 
 Pasha is appointed commander of the forces sent to Haleb against Janpulad 
 Zadeh ; the country about Brusa is laid waste by the rebel Kalender Oghli ; 
 capture of Haleb by Murad Pasha ; defeat of Kalender Oghli ; and the appear- 
 ance of the rebel Mumji, 1016 (1607). Yûsuf Pâshâ killed at Uskudar (Scutari) 
 by the rebels ; and the grand vezir sacks Tabriz and seventy other Persian towns 
 1019 (1610). Death of Murad Pasha at Chulenk near Diarbekr; Nasuh Pâshâ 
 is made commander-in-chief in 1021 (1012). Betlen is installed king of Tran- 
 sylvania, 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 Nasuh Pâshâ being suspected is put to death, 1023 (1614). 
 Mahmiid Pâshâ, his successor, returns without success from the siege of Erivan, 
 in 1024 (1616). In 1026 (1616) Khalil Pâshâ is created grand vezir, and the 
 illustrious Sultân Ahmed dies in the month of Zilkadeh. During his auspicious 
 reign Islambol enjoyed the greatest tranquility. One of his grandest monuments 
 is the mosque which he built in the At-maidân (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 Chateldi gate, and commanding a view of the sea. Sultân Ahmed 
 purchased five vezirs' palaces which stood on this spot, pulled them down, and 
 with the blessed Mahmiid Efendi, of Scutari, and our teacher Evliya Efendi, 
 laid the foundations of this mosque. The Sultân himself took a quantity of 
 earth, and threw it upon the foundation. Evliya Efendi performed the func- 
 tions of the Imam of the foundation-ceremony; Mahmud Efendi those of the 
 Kazi (judge); Kalender Pâshâ those of the Mo'tamid (counsellor); and Kemân- 
 kesh Ali Pâshâ those of the Nâzir (inspector). In three years they commenced 
 the dome. 
 
 Description of the Mosque of Sultân 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 Ayâ Sofia and
 
 E V L I Y A E F E N D I. 113 
 
 the Sole'imanieh. Along three sides of it runs a gallery (tabaka) for the con- 
 gregation, 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 Moazzins is suj)ported 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 mehrâb, on both sides of which are candlesticks, containing 
 lighted candles each weighing twenty quintals. On the left side of the mehrâb 
 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 orna- 
 mented with painted glass ; and behind the two pillars, as in the Soleimanieh, 
 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 Khatib (or reader of the Khotba). On the left-hand 
 corner, beneath the mehrâb of the Sultân, is the gate of the Imam. 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 mehrâb. 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 Sultân 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 mehrâb, and 
 which were sent as a present by Ja'fer Pâshâ, 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 
 Rumeili. 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 Koran lying 
 near the mehrâb, on gilt desks inlaid with mother-o'-pearl, are presents from 
 sultans and vezirs. The library consists of 9,000 volumes marked with the 
 toghra of the Sultân, the care of which is entrusted to the Mutavelli (curator) 
 of the mosque. On the outside, facing the mehrâb, 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 faith- 
 ful assembled to prayer. The size of the mosque is the same as that of the 
 princes of Soleimân. The court is a square paved with marble, and has 
 
 Q
 
 114 THE TRAVELS OF 
 
 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 
 mehrdb 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 Osterghiin (Gran), where it adorned the Roman church ; but this is a mis- 
 take, for the famous gate at Osterghun 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. Dervish 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 Hindu fakirs find shelter. The six lofty 
 minars of this mosque are divided into sixteen stories, because it is the sixteenth 
 royal mosque of Islâmbol, and the founder of it. Sultan Ahmed, was the sixteenth 
 of the Ottoman emperors. Two minars rise on the right and left of the mehrâb, 
 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 minars 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 minars 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 Sultân 
 Ahmed. Three gates open towards the At-maidan (Hippodrome). All these 
 gates are made of iron like those of a fortress. On the south-east of the At- 
 maidan are the pious establishments belonging to the mosque, the kitchen for 
 the poor (imaret), the dining-hall (dâr-uz-ziâfat), the hospital (tımâr-khâneh), 
 and the fountain-house (sebil-khaneh). 
 
 Sultân Ahmed died before the outer court, the mausoleum, and the college
 
 E VLI YA efendi. 115 
 
 were completed. They were finished by his brother and successor Sultân Mus- 
 tafa, who, however, being very weak-minded, was soon compelled to abdicate the 
 throne in favour of his nephew Othman Khiin, the eldest of Sultan Ahmed's 
 sons. He ascended the throne in the year 1027 (1617). In the same year 
 Mohammed Gherai Khan of the Crimea effected his escape from the Seven 
 Towers, and fled to Prâvâdi, where however he was retaken. The Moslem 
 army marched to Erivan, and a peace was concluded with the Persians. In 
 1028 (1618) Sufi Mohammed Pasha became grand vezir, and in the following 
 year he was succeeded by Kapûdân Ali Pasha. In the year 1030 the Bosphorus 
 was frozen over ; Othman killed his brother ; and Husain Pasha was made grand 
 vezir. 
 
 The Imperial Expedition against Hotin. 
 
 Sultân Othman having in 1030 (1620) failed in his attempt to reduce the 
 fortress of Hotin, returned to Islambol, and in the following year he ordered the 
 banners to be raised at Uskudar, as a sign of his marching to the southern pro- 
 vinces of the empire, to Syria and to Egypt. This caused a revolt amongst the 
 troops, and the emperor finding no support, either in the serai (palace) or in the 
 barracks of the Janissaries, was thrust into a cart by the wrestler Bünyan and 
 strangled within the walls of the Seven Towers. The Jebbehji-bâshi cut off one 
 of his ears and carried it with the news of his murder to Davud Pasha. His 
 body was buried in the At-maidân in the mausoleum of Sultân Ahmed Khan. 
 He was cut off" by fate before he could leave any monument of his reign. 
 
 Sultân Mustafâ now ascended the throne a second time, and commenced his 
 reign by executing all those who had taken any share in the murder of Sultân 
 Othman. Khoaja Omar Efendi, the chief of the rebels, the Kizlar-âghâ Soleimân 
 Aghâ, the vezir Dilâver Pâshâ, the Kâim-makâm Ahmed Pâshâ, the defterdar 
 Baki Pâshâ, the segbân-bâshi Nasûh Aghâ, and the general of the Janissaries 
 Ali Aghâ, were cut to pieces. Dâvud Pâshâ was created grand vezir because he 
 was the son of Sultân Mustafa's sister. He was afterwards killed by 31urâd 
 IV. In the same night the white eunuchs also cut their âghâ into pieces, threw 
 the body out, and afterwards suspended it by the feet on the serpent-column 
 in the At-maidân. 
 
 The most distinguished divines during the reign of Sultân Othman were : The 
 Shaikh al Islam Asa'd Efendi ; the Nakib ul Ashraf or head of the Emirs 
 Ghobâri Efendi ; Zekeriâ Zâdeh Yahiâ Efendi ; and Arzi Zâdeh Haleti Efendi. 
 
 The Meshâiekh, or learned men, were : Omar Efendi ; Sivâsi Efendi, and 
 Dervish Efendi. 
 
 Dâvud Pâshâ was nominated grand vezir, but was instantly deposed because 
 
 Q 2
 
 IIG THETllAVELSOF 
 
 that on the very day of his appointment the rebels plundered some thousands of 
 respectable houses. Lefkeli Mustafa J-*asha received the seals, and kept them 
 two months and eighteen days. He was subsequently appointed to the govern- 
 ments of Kastamuni and Nicomedia. He was of a gentle disposition, and unable 
 to check the rebellious spirit of the times. The office of grand vezir was next 
 conferred upon Kara Husain Pasha. This vezir assembled a divân of all the 
 Mollas in the mosque of Mohammed H., 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. Ab;iza Pasha also raised the standard of rebellion at Erzerum ; and the 
 vezir Mahmûd Pâshâ was sent against liim. The Persians took possession of 
 Baghdad and Mosul. Hafiz Ahmed Pâshâ returned without succeeding in taking 
 Baohdâd from the Persians. The Arabian tribe of Tâi plundered the Persian 
 camp. Kara Husain Pâshâ, had the seals of office taken from him : they were 
 transferred to Kemân-kesh Ali Pâshâ in 1032 (IC22). After a reign of one year 
 and four months, Sultân Mustafâ was deposed a second time, and was succeeded 
 by Sultân Murâd 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. 
 Beino- aware that the vezir Kemân-kesh Ali Pâshâ secretly favoured the rebels, 
 he slew him without mercy. This vezir was a native of Hamid, and left the 
 royal harem when he was appointed governor of Baghdad and Diârbekr, whence 
 he returned as successor to Kara Husain the grand vezir. He fell a victim to 
 his own avarice, and was succeeded by Cherkess Mohammed Pâshâ, who died 
 at Tokat in 1034 (1G24). After him Hafiz Ahmed Pâshâ was made grand vezir. 
 The Georgian Beg Mâûro killed the Persian Khân Kârcheghâı, and subdued 
 Georgia. Hafiz Ahmed Pâshâ besieged Baghdad, but to no purpose, in 1035 
 (1625). Khalil Pâshâ received the seals of office a second time, and was 
 appointed commander-in-chief against Abaza. Dishlenk Husain, who had 
 marched against Kars to rescue it from the infidels, fell a martyr, and his whole 
 army was put to rout. Khosrau Pâshâ was next made grand vezir, and took 
 Erzerum from the rebel Abaza, and Akhiska from the Persians. He brought 
 Abaza before Sultân Murâd in 1038 (1628), and obtained the royal pardon for 
 him. He then marched to Sheherzul, built the castle of Erkek Hamid on the 
 frontiers of Sheherzul, reduced Mehrebân, plundered the Persian provinces and 
 twenty castles near Bâerjân, and laid waste the suburbs of Hamadân and 
 Dergezin in the year 1039 (1629). The year after, Khosrau Pâshâ succeeded
 
 E V L I Y A KF E N D I. 117 
 
 in opening the trendies before Baghdud, but it being tlie middle ol' winter, he 
 was obliged to raise the siege and to retreat to Hella and Mosul. He was then 
 deposed, and his office was given a second time to Hafiz Ahmed Pasha, whilst 
 he himself was executed at Tokiit. J^ajab Pasha was made grand vezir ; and 
 the defterdar Mustafâ Pâshâ was hanged with his head downwards in the At- 
 maidan. Hafiz Ahmed Pasha was stabbed in the Sultan's presence, and cut to 
 pieces. The Aghâ of the Janissaries, Hasan Khalifeh, and Mus;i Chelebi the 
 emperor's favourite, were both put to death. Yassi Mohammed Pasha was 
 created a vezir in 1041 (1631). Sultan Murad had a dream in which he received 
 a sword from the hand of Omar, with which he slew the Shaikh al Islam Husain, 
 and then with a bismillah (in the name of God) fell upon the rebels and killed 
 them all. In 1044 Sultân Murâd marched to Erivan, and took Tabriz and the 
 town of Erivan in seven days ; he left Murteza Pâshâ with a garrison of 40,000 
 men, and returned to Ishimbol. His entrance was celebrated in 1045 (1G34) by a 
 festival of seven days. The ill-favoured Shah (of Persia) however returned and 
 laid siege to Erivan, 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. Sultân Murâd, on receiving the melancholy news, took 
 the seals from Mohammed Pâshâ and appointed him governor of Silistria. The 
 seals were transferred to Bairâm Pâshâ, who however died soon after, and was 
 succeeded by Tayyar Pâshâ. To him was entrusted all the necessary prepara- 
 tions for the expedition against Baghdad, which was undertaken by the emperor 
 in person. Tayyar Pâshâ was killed during the siege, which lasted forty days. 
 He was succeeded by the Kapûdân Kara Mustafâ Pâshâ. Melek Ahmed Pâshâ, 
 late salihdâr, or sword-bearer of the Sultân, was appointed to the command of 
 Diârbekr, and Kuchiik Hasan Pâshâ to that of Baghdad, with a garrison of 
 40,000 men. By the decree of God, when after the fall of Baghdad a great 
 number of Kizil bashes (red-heads or Persians) had assembled and were pre- 
 paring 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 Erivan was 
 fully avenged. Kara Mustafa Pâshâ the grand vezi'r, and my lord Melek 
 Ahmed Pâshâ, were sent to Derneh and Derteng, to conclude the treaty with the 
 Persians, and to fix the boundary lines. Sultân Murâd Khân, next went to 
 Diârbekr, where in one day he put to death the daughter of Kimaji Ma'ân 
 Oghli, and the Shaikh of Runiieh. He then returned to the Porte of Felicity 
 (Constantinople), on which occasion seven days were spent in general festivity. 
 About this time Sultân Murâd, having repented of his wine-drinking propensity, 
 by way of expiation, resolved upon an expedition against the infidels of Malta,
 
 118 THETRAVELSOF 
 
 and ordered five hundred galleys, two large miionas, and one admiral's ship 
 (bashtirda) to be built. This same year the grand vezir Mustafâ Pashâ 
 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 (/. e. confined 
 to bed) fourteen days. May God have mercy upon him ! He was buried in the 
 mausoleum of his illustrious grandfather Sultân Ahmed, in the At-maidau. 
 Several chronograms of his death are inscribed by Jüri, on the walls of the 
 inner apartments in the serai. He had thirty-two children, of whom only one, 
 the Sultâna Esmahân Kîâ, remained alive at his death. She too died after her 
 marriage with Melek Ahmed Pâshâ, and was buried at Aya Sofia between 
 Sultân Ibrahim and Sultân Mustafâ. Sultân Murâd'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 Islâmbol. The only public work executed in his reign was 
 the repairing of the walls of Islâmbol, which was undertaken by his express 
 orders during his absence at the siege of Erivan by the Kâim-makâm Bairâm 
 Pâshâ. He repaired the castles of Mosul, Sheherzul, Chengi-ahraed, Tenedos, 
 and of the Bosphorus, and at Islâmbol the Gul-jâmi' (rose-mosque). 
 
 Description of the Gul-Jânu . 
 
 This is a very ancient mosque, and was known in the times of Harun-ur- 
 rashid, Omar ben Abdula'ziz, Moslemah, Sultân Yeklerim Bâyazid, and Sul- 
 tan Mohammed the conqueror. In the reign of Sultân Murâd Khân 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 mehrâb 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 occa- 
 sions are oftered up in it. On both sides of the gate of the Kibla (facing the 
 mehrâb) there are benches. There is no court-yard. The mosque has only one 
 minâr 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, Murâd built two new castles on the Bosphorus, 
 near the entrance to the Black Sea, with an arsenal and a mosque proportionate
 
 evliya efendi. 119 
 
 to their size. At Kandilli-baghcheh he built a large koshk, another at Istavros, 
 and one in the gardens of Uskudar (Scutari), which was called the koshk of 
 Erivan. 
 
 Chronological account of the principal Events during the Reign of Sultân 
 
 Murâd IV. 
 Sultan Mustafa Khan ascended the throne on the deposition of his bro- 
 ther the unfortunate Othman, 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 âghâs, Kara Mazak, gave the seals to Davud Pasha, afterwards to Kara 
 Husain Pasha, and then to Lefkeli Mustafa Pasha. 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 Gurji Mohammed Pasha. 
 But as he was detected in making an improper use of the public money, the 
 seals were returned to Kara Husain Pâshâ. This person was a great tyrant, 
 and having in a royal divân, in the presence of the two great judges, ordered two 
 hundred lashes of the bastinado to be inflicted upon a Molla, the whole body 
 of the Ulema, with the Shaikh-al-Islam, assembled in the mosque of Sultan 
 Mohammed II. The mufti, however, made his escape, under the pretence that 
 he was going to remonstrate with the grand vezir, 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 Ulemâ. The result was that many hundreds 
 of the Ulemâ were slain, and the wells in the court of the mosque of Sultân 
 Mohammed were filled with dead bodies. These affairs having become known 
 in the provinces, Abaza Pâshâ rebelled at Erzerum, and Hâfiz Ahmed Pâshâ at 
 Diârbekr. It having been rumoured that, in order to avenge the innocent blood 
 of Sultân Othmân, Abaza had killed all the Janissaries at Erzerum, Jeghâleh 
 Zâdeh was appointed commander against Abaza, and Kara Mazak âghâ of the 
 Janissaries; but they proceeded no farther than Brusa, 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 Chopur Bekirzâdeh took possession of Baghdad and Mosul, 
 in the year 1033 (1623). Kemân-kesh Ali Pâshâ was raised to the rank 
 of grand vezir. 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 Sultân Ahmed. The Janissaries and Sipâhis now united, and Kemân- 
 kesh was made the tool of their bloody designs. The principal inhabi-
 
 120 T II E T R A V E L S O F 
 
 tants, however, uf the city, the Ulema, and the peü[)le uf the serai, 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 trea- 
 sury had been exhausted by three general donations to the troops since the 
 time of Sultân Ahmed's reign, they swore amongst themselves to dispense with 
 the usual largess, and raised Sultân Murâd to the throne, on the 14th of Zil- 
 ka'deh 1032. A new aspect was now given to the capital, and old and young 
 rejoiced in the auspicious event. On the following day Sultân Murâd repaired 
 to the mosque of Ayiub, where two swords were girded on him ; one being that 
 of Sultân Selim, 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 acclama- 
 tions. He then proceeded to the serai, in the inner apartment of which he 
 saluted the Khirka-sherif, or cloak of the Prophet ; placed on his head the 
 turban of Yusuf or Joseph, (on whom be peace !) which had been brought to 
 Islâmbol from the treasure of the Egyptian Sultân Ghiui; 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 Khâs-oda-bâshi (master of the 
 inner chamber), the Khazineh-dâr-bâshî (chief treasurer), the Khazineh Kâtibi 
 (secretary of the treasury), and the Khazineh Kehiyasi (deputy of the treasurer) 
 now approached his presence, and invited him, as is usual on such occasions, to 
 visit the treasury. Dervish Mohammed Zelelli, 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. Sultân Murâd 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 distri- 
 buted amongst the troops notwithstanding their oath not to accept of it. That 
 same night Sultân Murâd 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 Murâd !" On awakening from his sleep, he banished his vincle Sultan 
 Mustafâ to Eski Serai, telling him at the same time to pray for his (Murad's)
 
 EVLİYA efendi. 121 
 
 prosperity. Sultan Munid made many excursions in disguise througliout tiie 
 city, accompanied by Melek Ahmed Aghâ his sword-bearer, and Vujud the 
 Bostanjf Bashi, on which occasions many riotous persons and robbers were 
 executed and their heads stuck upon poles. Munid was the most bloody of the 
 Ottoman Sultans. lie prohibited all the coffee, wine, and buza- houses, and 
 every day some hundreds of men were executed for transgressing this order. 
 
 In Anatolia, Abaza Pasha reduced the strength of the disaffected Janissaries 
 and Sipahis 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 dervishes, and others migrated. In the year 10-33 (1623) the Shaikh 
 ul I skim Yehiya Efendi was degraded at the instigation of the grand vezir 
 Keman Kesh Ali Pasha, and Ahmed Efendi was appointed to succeed him. The 
 vezirs Khalil and Gurji Mohammed were imprisoned in the same year, but were 
 liberated on the Sultan's being convinced that they were not concerned in the 
 rebellion of Abaza Pasha. But Keman Kesh, presuming upon his having been 
 the means of raising the Sultân 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-serai, and afterwards put 
 to death. Cherkess Mohammed Pâshâ was named commander-in-chief against 
 Abaza Pâshâ, and marched towards Wan. He was a most faithful and amiable 
 man, and was unequalled by any vezir. The same year he gave battle to 
 Abaza Pâshâ near Caesarea, and forced him to retreat to Erzerum, where he took 
 up his residence. Cherkess Mohammed died in 1034, and was buried at Mardin. 
 His successor, Hâfiz Ahmed Pâshâ, appointed Khosrau Pâshâ Aghâ of the 
 Janissaries. In the same year Karchaghâi Khân was routed by the prince of 
 Georgia, and brought before Hâfiz Ahmed Pâshâ, then at Diârbekr, whence he 
 was sent, with all the drums and standards which had been taken, to Sultân 
 Murâd. Mauro, the prince of Georgia, was invested with a robe of honour. 
 
 The siege of Baghdad having commenced, the Moslem troops had the city 
 before them, and behind, the camp of the prince I'isa, the son of the Persian 
 Shah. The latter found means to throw twenty thousand Mazanderâni 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 pi-ovisions, 
 and surrounded by deserts, was glad to avail itself of an opportunity to make a 
 safe retreat to Diârbekr. The Sultân being highly displeased at this move- 
 ment, dismissed Hâfiz Pâshâ, and gave the seals a second time to Khalil Pâshâ. 
 Whilst the troops were in winter quarters at Tokat, intelligence was received 
 
 R
 
 122 THE T K A V E I. S O 1- 
 
 that Akhiska had fallen into the hands of the enemy. Khalil Pâslıa immediately 
 despatched Dishlen Ilusain Pasha with ten thousand chosen men, and wrote 
 at the same time by the express orders of the emperor to Abaza Pasha, directing 
 him to march with Husain Pasha to relieve Akhiska. Abaza, 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 Tokat. The news having reached Constan- 
 tinople, and Abaza's rebellion being evident, an imperial order was issued to all 
 the vezirs and Pashas to besiege Abaza Pâshâ in Erzerûm, under the direction of 
 the grand vezir Khalil Pâshâ. As, however, they had not much artillery, the 
 Ottoman army suffered great inconvenience from the frequent attacks of Abaza 
 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 Abaza's 
 men. At Habs and Mâmâkhâtûn 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 (Châh Dast u Pa). 
 This well is near the tomb of Mâmâkhâtûn. Sultân Murâd was greatly dis- 
 pleased with this news, and in 1038 (1G28) transferred the seals of office to 
 Khosrau Pâshâ the Bosnian. Abaza Pâshâ (not the rebel, but the salihdâr or 
 sword-beaver of the Sultân) was named âghâ of the Janissaries, and sent against 
 Abaza the rebel, to demand the evacuation of Akhiska. He stopped before 
 Erzerûm to prevent any communication, and to guard the trenches, lest Abaza, 
 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 Osmânlis. The ulemâ and all the inhabitants now 
 came out of the city and implored Khosrau Pâshâ 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'ân Pâshâ was left to keep it with a garrison of fifty thousand 
 men. By the assistance of Mauro Khân the fortress of Akhiska was also reduced ; 
 and the government of Childer was given to Sefer Pâshâ. 
 
 When the news of these splendid victories reached the imperial ear, orders 
 were given to bring the rebel Abaza Pâshâ before the imperial stirrup. It was
 
 evliya efendi. 123 
 
 on the day of a grand divan, when many thousands were assembled bei'ore their 
 august emperor. The emperor said : "() 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?" Abaza Pasha 
 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, Abaza proceeded 
 as follows : " My emperor ! at the time your brave brother Othman of glorious 
 memory, actuated by a zeal for the true faith, undertook the campaign of 
 Hotin, 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 Kash Pasha, was killed, and his army dispersed, without their offering the 
 least assistance ; and they even sent to the Tatar Khan, who was coming to the 
 assistance of the imperial army, requesting him to slacken his march instead of 
 accelerating it. Some of the vezirs seized several spies who were paid by the 
 Janissaries, brought them into the presence of your brother Othman, and killed 
 them before his eyes. It was in this manner that the siege of so small a fortress 
 as Hotin 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 Sultân, against whom they rebelled on his return to Ishimbol. 
 When Sultân Othman went to their mosque, the Orta-jâme', he was assailed with 
 the most abusive language ; and when he held by one of the windows on the 
 left side of the mehrâb, whilst he earnestly appealed for assistance from the 
 people of Mohammed, an abject wretch, worse than an infidel, and of the 
 ignominous name of Pehlevan, thus insulted him : ' Othman Chelebi ! you are 
 a fine boy ; come along with us to Yusuf Shah's coffee-house or to our barracks.' 
 Othman Khân 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 Pehlevan. Whilst 
 his sacred body was exposed upon an old mat, the Jebbehji-bashf, Kâfir Aghâ 
 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 Davud Pasha, who 
 
 R 2
 
 124 THE TRAVELS OF 
 
 rewarded the bearer of sueh acceptable news with a purse of money. The 
 Jebbehji-bashi said to Davud Pasha: ' My lord, may your name be everlasting 
 in the world, and may the family of the Davuds always be in power.' For this 
 wish he was rewarded with the place of agh;i of the Janissaries, and actually 
 entered into a plan to raise his own son, Soleniian 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-oghlans and Janissaries assembled at the mosque of Sultiin 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 
 Sultân Othmân. It was then that a zeal to show I was deserving of his bread 
 and salt, took possession of your lala (tutor) Abâzâ, and I instantly resolved 
 upon avenging the innocent blood of Sultân Othmân. Having at that time 
 been appointed governor of Erzerum by your uncle Sultân Mustafâ, 1 was in 
 the habit of offering up my daily prayers in the mosque of the late Lâleh Pâshâ. 
 I heard the rebellious Janissaries saying, ' Abaza Lâleh, you go to the kilîsiâ 
 (church) of your nearest relation Lâleh.' 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. 1 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 kabâb 
 (roast meat) and wine to the divân, and said, ' Abaza, 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 divân, 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 Abaza handed over to the Sultân the legal documents. " My 
 emperor," he continued, " this mutinous state of the Janissaries did not escape 
 the notice of the Persian shah, 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 buzâ-house; and the con- 
 sequence was, that the Persians took possession of this noble fortress, which had 
 been so gloriously taken by Sultân Selim. My beglerbegs being like myseif 
 disgusted with the dastardly conduct of the Janissaries, united themselves with
 
 evliya efendi. 125 
 
 me by solemn oath to avenge tlie blood of Sultân Otlimun, and each swore to 
 subdue the Janissaries under him. On an appointed day I fultilled my oath, 
 to<jk possession of the interior fortress of Erzeriun, subdued the Janissaries, and 
 became their master. In the mean time the begs and vczirs, 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 Abaza, a poor slave bought for seventy piastres, is not ambitious 
 to obtain dominion in the world through rebellion." 
 
 Thus did Abaza, 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 re- 
 minded of the melancholy martyrdom of Sultân Othmân he shed tears of blood, 
 and sighed so deeply, that all who were present lost their senses. The Sulüin 
 proceeded to ask him : " But after the battle with my lala Cherkess Mohammed 
 Pasha at Caesarea, when I not only j^ardoned you, but gave you the govern- 
 ment of Erzerum, why did you kill so many excellent men that were sent with 
 Dishlen Husain Pasha ? why did you make war against my lâlâ, Khalil Pasha? 
 and why did you not give up the castle, and come to rub your forehead on my 
 stirrup?" Abaza replied : " My Sultân ! 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, Yaziji Kalender Oghli 
 and Sa'id 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 Lâlâ Khosrau Pâshâ was coming from Tokat 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 Erzeri'im 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 suriounding villages. I saw 
 none of the villages on fire ; but every evening the fiUihat (the first chapter of 
 the Koran) was read in every tent, and the prayers were offered up at the five 
 appointed hours. Former commanders never maintained any discipline in their
 
 126 THE TRAVELS OF 
 
 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. Observ- 
 ing 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 Pasha, I said, " Here is a com- 
 mander 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 Erzeriira 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 vezirs, the 
 ulemâ, the mufti Yahia, and the grand vezir Khosrau Pasha, perceived that 
 the emperor was pleased with Abaza's humble submission, and that his anger had 
 subsided, they threw themselves at the foot of the throne, beseeching pardon for 
 Abaza. This intercession had the desired effect: the emperor not only pardoned 
 Abaza, but appointed him governor of Bosnia. The vezirs, emirs, and senior 
 officers of the army that had undertaken the expedition against Abaza, were 
 rewarded with robes of honour. Abaza was soon after removed from the 
 government of Bosnia, to that of Silistria. After an unsuccessful expedition 
 against Kamienik he was recalled to Islambol, where he soon became the most 
 confidential adviser of the Sultân. One day when the Janissaries were dis- 
 satisfied with the Sultân and would not eat their soup, Abaza said, " Give me 
 leave, my emperor, and I will make them eat not only their soup, but even the 
 dishes." Sultân Murâd having given him permission, he appeared in the divân; 
 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 Erzerum was proposed, a report 
 was spread amongst the Janissaries that Abaza was kept only to ruin them. 
 " If the emperor wishes to conquer Erzerum," said they, " let him do so with 
 Abaza." This mutinous spirit of the Janissaries at last forced the Sultân to 
 submit to them, and to give up Abaza, who was one morning dressed in a
 
 evli Y A efendi. 127 
 
 white shirt and delivered over to the Bostunji B;ishi, by whom he was put to 
 death. His body was publicly interred near the mosque of Sultan Bayazid, not 
 far from the ink-makers' row in the district of Murad Pasha. Thus he received 
 according to his actions. May God have mercy upon him ! 
 
 A curious Anecdote. 
 In the year 1056 (1646), when Soleiman Pasha was governor of Erzeriim, and 
 I, the humble Evliya, was with him, Abaza Pasha again made his appearance on 
 his return from Persia. Soleiman Pasha immediately assigned him an allowance, 
 and reported the case to the Sublime Porte. Abaza 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. Sultan Murad being obliged 
 to yield to the Janissaries, who refused to march to Erzerum so long as Abaza 
 was in the camp, took another man, whom he dressed in a white shirt, and had 
 him executed instead of Abaza, by the Ojak Bostiinji-bashi. Abaza himself 
 was taken in a galley to Gallipoli, 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 
 Sultân Murad 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 af the Calmucks, Khorasan, Balkh, Bokhara, 
 Isfahan, and Erzerum, to the governor of which town he related the whole of 
 his adventures, in a manner which excited my greatest astonishment. Soleiman 
 Pasha's report having reached the emperor Sultan Ibrahim, he asked the Ojak 
 Bostanjf Bâshî (the chief executioner) whether he recollected having executed 
 Abaza in the time of Sultân Murad. The executioner replied that he had exe- 
 cuted a person in a white shirt whose name was said to be Abaza, that the usual 
 ablutions after his death were performed by the imâm of the imperial garden, 
 and that the body was interred at the monument of Murad Pâshâ. A thousand 
 strange reports having been raised by this story, a Kapiji-bâshî was imme- 
 diately dispatched with a khat-sherif (imperial warrant) ; and on his arrival at 
 Erzerum, he seized Abaza at the gate of the music chamber of the lower divân, 
 severed his head from his body, and carried it to Constantinople. Soleiman 
 Pâshâ was removed from Erzerum, and his government was given to Mohammed 
 Pâshâ, the son of Mustaf;! Pâshâ, who was hanged. Derzi Mustafâ Aghâ 
 came in his stead as Musallim, and he appointed me the inspector of the char- 
 coal to a caravan proceeding to Erivan, for which place I set out. Farewell.
 
 128 THE TRAVELS OF 
 
 Abc4za Pasha having been subdued in the year 1038 (1628), the grand vezir 
 Khosrau Pasha marched with an immense army to |:)lunder the provinces of 
 Persia, and never even thought of Baghdad. Whilst he was on his way, and 
 had even resolved upon attacking Isfahan, he received an imperial order to the 
 following effect: " Shouldst thou bring the Shah himself in chains to my 
 imperial stirrup, I should not be satisfied ; if thou considerest thy head neces- 
 sary to thee, conquer Baghdad, the ancient seat of the Khalifat, and deliver 
 IVom the hands of the despicable Persians, the tombs of No'aman ben Thâbet, 
 the o-reat imam and founder of our sect, and of the Shaikh Abdul Kadir 
 Jilâni." On account of this imperial command, the trenches of Baghdad 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 
 oblio-ed to raise the sieM, and to retire to Ilella, Mosul, and Mardin. In 
 the beoinnino' of spring, whilst Khosrau Pâshâ was on his march to Erivan, he 
 received an imperial firman recalling him to Constantinople, and Murteza. Pâshâ 
 was appointed governor of Diarbekr. Khosrau Pasha fell sick on his arrival at 
 Tokat, and was murdered whilst in bed by Murteza Pâshâ, in the month of 
 Sha'ban 1041 (1631). On the 18th of Rajab in the same year, Hâfiz Pâshâ 
 was again appointed grand vezir. In the same month the Janissaries mutinied 
 at Islâmbol, and attacked the grand vezir Hâfiz Pâshâ 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 Bostânji-bâshi, and appeared before the Sultân, 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 Hâfiz Pâshâ from the 
 emperor's presence, and in order to avenge the death of Khosrau Pâshâ, 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 Pâshâ was made grand 
 vezir ; and Husain Efendi, Shaikh-ul-Islâm or mufti. Rajab Pâshâ was a 
 Bosnian by birth, had been created Bostânji-bâshi with the rank of vezir, and 
 afterwards Kapûdân Pâshâ. He took three large English ships in the Mediter- 
 ranean, and attacked three hundred Cossack boats in the black sea, and 
 upsetting the crosses, brought all the boats to Islâmbol. When Khalil Pâshâ,. 
 the grand vezir, was appointed commander of the expedition against Abaza, 
 Rajab was Kâim-makâm of Constantinople, and Hasan Pâshâ performed the 
 duties of Kapüdân Pâshâ. He built a castle near the mouth of the river Ouzf 
 (Dneiper), and added a square fort to the castle of Oczakov. He was also
 
 evliya etendi. 129 
 
 Kâ'ım-makam during the vezirshi]) of Khosrau Pasha, and was the cause of 
 Hafiz Pasha's being killed by the Janissaries. Musa Chelebi, one of the Sul- 
 tan's favourites, was also attacked at his instigation by the rebels ; he was 
 killed and his body thrown out on the At-maidan in 1041 (1631). Hasan Chelebi, 
 the Agha of the Janissaries, having been found concealed in a corner, was put 
 to death by the imperial executioner. In the beginning of Ramazân the rebels 
 discovered the place where the defterdar Borak Mustafa Pasha was concealed, 
 killed him, and hanged him on a tree in the At-maidan. It being evident that 
 Rajab Pasha was a traitor, having taken the part of the rebels who killed Musa 
 Chelebi, he was therefore hanged on his entering the divân. On that day 
 I, the poor Evliya, was present with my father. The office of grand vezir was 
 given to Tabâni Yassi Mohammed Pasha, who had just returned from Egypt. 
 He was an Albanian by birth, and a dependant of Mustafâ Aghâ, the chief 
 eunuch of Sultân Othmân. 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 vezir, because he had not hastened to the relief of Erivan, 
 and had been found concerned in the disturbances of Moldavia and Vala- 
 chia. He was buried near the monument of Eyyub. Bairâm Pâshâ was 
 made grand vezir in his place. He had been brought up as a Janissary at 
 Constantinople. During the vezirship of Tabâni Yassi Mohammed Pâshâ, Sultân 
 Murâd, 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 Tabâni Yassi Mohammed Pâshâ received 
 his appointment as commander in the expedition to Erivan, Bairâm Pâshâ 
 was Kâim-makâm. On this occasion the Sultân himself repaired to Uskudâr 
 (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 Sultân Solei'mân ; such as Gulâbi Aghâ, who lived in the Un- 
 kapâni (flour-market), and whose story has been related above in the description 
 of the mosque of Ayâ Sofia ; Abdi Efendi, the inspector of the kitchen, who lived 
 in the house of Brinji Zâdeh at Zirek Bash ; Kozu Ali Aghâ ; and Isâ Aghâ. 
 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 Kaiseria (Caesarea), and thence to Sivas, where the feast of the Korbân 
 (sacrifice) was celebrated. Here Mustafâ Pâshâ, the emperor's favourite, was 
 promoted to the rank of second vezir, and called into the divân. The army 
 
 S
 
 130 'i""I'^ TRAVELS OF 
 
 then continued its march to Erzerum. Besides tiie guns provided by the 
 commander-in-chief, there were forty large guns dragged by two thousand pairs 
 of buftaloes. The army entered the castle of Kazmaghan, and halted under the 
 walls of Eriviin in the year 1044 (1634). The trenches were opened the same 
 day on seven sides ; the batteries were raised against the place called Mahânat 
 Bmri, 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 khvin of Erivan 
 Emirgûneh Oghli, surrendered by capitulation, and was appointed as a vezir of 
 two tails to the government of Haleb (Aleppo). The breaches in the walls 
 were repaired, and Murteza Pasha was left in garrison with 40,000 men. Khoaja 
 Kana an was appointed commander against Akhiska, which was reduced in the 
 same month ; and the Sultan left Erivan to plunder the Persian provinces. On 
 the sixth day he entered the beautiful city of Tabriz, where the Tatars of the 
 Ottoman army caused terrible havock, making the inhabitants slaves, and 
 levellino- 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 
 Afrasiab with the public and private treasures. Sultan Murad visited the beau- 
 tiful gardens and koshks of Tabriz, particularly the garden celebrated by the 
 name of Khiabani. 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 Ferhâd 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 Tabriz the Sultan returned, and laid waste the countries to the right and 
 left of Azerbaijan, such as Khoi, Manand, Tesu, Bariid, Dumboli, Rumieh, and 
 after a few days arrived safe and sound at the castle of Kotur. This castle, one of 
 the strongest belonging to the Persians, though fiercely attacked, did not sur- 
 render, and as winter was approaching they abandoned it. Hence the army 
 entered the country of the Mahmudi Kurds, v/here they had a slight fall of snow. 
 They then passed through Amik, Bargeri, Arjish, Adaljuvaz, Akhlat, Khân- 
 takht, and lastly Van. All these fortresses are situated on the borders of the 
 lake of Van. Thence the army marched to Tiflis, Kefender, Huzzii, Miafara- 
 kain, Diarbekr, Makitieh, Sivas, Tokat, Amâsia, Othmânjik, Tûsieh, Böli, and 
 on the sixth day reached izmit (Nicomedia). On the lOthof Rajab 1045 (1635)
 
 evliya efendi. 1;j1 
 
 the illustrious emperor made his entry into Constantinople with a splendour and 
 magniticence 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 
 Kâim-makâm Bairâm Pâshâ, 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, Murad 1 May thy victories be fortu- 
 nate!" In short, they recovered their spirits, and joy was manifest in every 
 countenance. The Sultan 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 Noghai steed, followed by seven led horses of the Arab breed, 
 decked out in embroidered trappings set with jewels. Emîr-gûneh, the khan 
 of Erivan, Yûsuf Khan, and other Persian khiins walked on foot before him, 
 whilst the bands with cymbals, Hutes, drums, and fifes, played the airs of 
 Afnisiab. 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 mer- 
 chants 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 Sokiks, Peiks, and other servants of the Sultân. The 
 old Solak bâshi told me that his guards alone had carried home silk tents to the 
 value of 7,000 piastres. During this triumphant procession to the serai all the 
 ships at Seraglio-point, at Kizkala' (Leander's tower), and at Topkhaneh, 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 Sultân that not 
 only the treasury but even the koshk-khâneh (garden house) was filled wdth 
 them. The next day being Friday, the Sultân repaired to the mosque of Eyyiib, 
 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 Kâim-makâm Pâshâ 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 Kâim-makâm. He 
 then visited the tomb of the concjueror, the mosque of the princes, and their 
 monument, the mosque and mausoleum of Sultân Bâyazld, and the mosque and 
 
 S 2
 
 132 THE TRAVELS OF 
 
 mausoleum of his own father. Observing the good repair in whicli these 
 mosques were kept, he expressed his satisfaction, and returned to the palace. 
 In this month very unfavourable reports were received from the grand vezir 
 Tabcini Yassi Mohammed Pasha. The Shah had taken Erivan, and owing to the 
 severity of the winter it was impossible to send it any relief. The seals were 
 therefore immediately given to Bairum Pasha, and an expedition to Baghdad 
 was resolved upon. All the necessary arrangements were completed, and the 
 imperial firmans were issued to summon troops from every quarter to the num- 
 ber of one hundred thousand men, to be ready by spring for the imperial expe- 
 dition. Kapûji-bâshis, Khâsekîs, and Musahibs were despatched in every 
 direction with imperial orders, and an army numerous as the waves of the ocean 
 began to assemble. 
 AccoKiit of the humble Evlh/as admission into the imperial harem of Saltan Muri'id, 
 
 and of some pleasant conversation ivliich he enjoyed with the Emjjeror, in 1045 
 
 (1C35). 
 
 It was in this year that I completed, under my tutor Evliya. Efendi, the study 
 of the Koran, according to the seven various readings by Shatebi, and com- 
 menced a course according to the ten readings. By the advice of my father, 
 Dervish Mohammed Aghâ, on the sacred night of Kadr, when several thousand 
 individuals were assembled in the mosque of Aya 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 Koran. When I had finished the Sura Enaam, 
 Guzbegji Mohammed Aghâ and the Salihdar Melek Ahmed, came up to the seat, 
 and putting on my head, in the presence of thousands, a turban 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 Sultân Murâd 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 Koran. I said, if it please God, if I pro- 
 ceed 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 
 Sultân then said, " Please God ! he may be admitted into the number of 
 my intimate associates in the room of the deceased Musa." 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 edu- 
 cated, and my manners were polished, having been accustomed to associate 
 with vezirs and muftis, in whose presence I had more than once repeated the 
 As'har and the Na't of the sacred volume. Murâd left the mosque in the usual
 
 evliya efendi. 133 
 
 style with flambeaux and lanterns. I mounted a horse, and entered the imperial 
 serai by the cypress gate. The emperor next repaired to the Khas oda, and 
 recommending me to the chief, directed him to invest me with the kaftan, in 
 the chamber of the KiJarji bashi. He then retired to the inner harem. Next 
 morning he surrendered me to the KiUirji bashi Safid Agh;i, and a room was 
 assigned to me in the apartments of the Kilur. The Turshiji bashi was appomted 
 my governor (lala). My masters were : of writing, the Gogum bashi ; of music. 
 Dervish Omar; of grammar, Geji Mohammed Efendi; and of reading the 
 Koran, my old master Evliya Efendi. Khorûs imâm was my companion in the 
 reciting of the Koran, and Tayeh Zadeh Khandân, Ferrokh Oghli Asaf Beg, 
 Mo'an Oghli, Gejeji Soleiman, and Amber Mustafâ were my fellow Mu'azzins. 
 A great part of my time was spent in the Meshk-khâneh 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 Salihdar Melek Ahmed Pasha never lost sight of me, and as 
 I was related to him on my mother's side, he made me many presents. He, the 
 Rûznâmehji Ibrahim Efendi, and the calligrapher Hasan Pasha, were the means 
 of my obtaining an introduction into the serai. 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 Khas oda (inner chamber), to Melek Ahmed Aghâ and 
 his predecessor Mustafâ. 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 Khas 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 Musâhib (associates), who returned the salutation with 
 prayers for his prosperity. The emperor having with great dignity seated him- 
 self 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 difi'erent tunes of music, or poetry in various measures ?" The
 
 134 THETRAVELSOF 
 
 emperor said, " What a boasting fellow this is! Is he a Revani (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 Nadfm (familiar companion), I think I shall be able to amuse you." 
 The emperor asked what the office of a Nadim was : " A Nadim," said I, " is 
 a gentleman who converses in a pleasing manner : but if he is permitted to drink 
 with the emperor, he is called Nadim nab, or companion of the glass. Nadim 
 is derived from Monadamat, and by a transposition of letters we have Mudam, 
 which in Arabic signifies pure wine. If such a Nadim is permitted to enjoy 
 the company of the emperor, he is called Musahib (intimate companion)." 
 " Bravo !" said the Sultan, " he understands his business and is no Revani." 
 " Revani indeed !" replied I, looking at the same time towards Yûsuf Pâshâ, 
 the late Khan of Revan (Erivan). 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 Emirguneh, his favourite musician, he said : " What do you think 
 of this devil of a boy ?" Yûsuf Pasha said, " Mark this youth, he will very soon 
 astonish all Iran and Turan, 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 Emirguneh, 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 chakir to be brought. Chakir in 
 his metaphorical language signified wine. He drank a glass, and said, " Evliya, 
 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 misfor- 
 tunes ;" and added, " my emperor, he who is admitted to your secrets ought to 
 be a magazine of secrecy." — "Evliya," said the Sultân, "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 Emir- 
 guneh for wine, the Sultân was so much pleased with my ready wit that he 
 said, " Now, Evliya, I shall no more call thee to account, or ask thee any reason 
 for what thou sayest : I appoint thee a Musahib ;" 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 ano-
 
 evliya efendi. 135 
 
 ther should be given to nıe. He next with his own hands put on my head a 
 sable-fur kalpak. Before this I had only a plain Tatar kalpak. He then 
 desired me to sing a warsiki. At one time my music-master was a Dervish 
 Omar, a disciple of the famous Sheikh Gulshani, with whom he became 
 acquainted in the reign of Sultân Soleimân, and with whom he passed seventeen 
 years in Egypt, performing all manner of menial services, such as valet, groom, 
 cook, &c. One day Gulshani, perceiving the worth that was concealed under 
 the garb of this poor Dervish, advised him to repair to Turkey, where he was 
 wanted by Sultân Soleimân. On his departure Gulshani gave him his own 
 carpet, and on this carpet Dervish Omar had the honour to associate with all 
 the Sultans, from Soleimân to Murad. Having arrived in Turkey with seventy 
 followers, he was present at the siege of Siget, and at the death of Soleimân. 
 From that time he enjoyed the confidence and patronage of all the Sultans. 
 He was well skilled in the science of music, in which he gave me lessons. In 
 obedience to the Sultan's orders, I took up a duyara (tambourine) and kissed 
 the ground before the Sultân. On looking at the dayara, he observed that 
 it was set with jewels, and said, " I make thee a present of this dayara, 
 but take care thou dost not go beyond this circle."* I leaped in a sprightly 
 manner, kissed the foot of the throne, prayed for a blessing on Dervish 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, oftered up a short prayer for 
 assistance from God, and after several symphonies, I exclaimed, " O thou 
 Sheikh Gulshani, tutor of my tutor Dervish Omar Raushani, hail !" I now began 
 to sing and dance, turning round in the manner of the Dervishes, and accom- 
 panying with the dayara, the following warsiki (mystic song) composed by 
 Dervish Omar for the late Mûsâ, whose situation I had just entered ; with alow 
 and plaintive voice I sang : 
 
 " I went out to meet my beloved Musd ; he tarried and came not. 
 Perliaps I have missed him in the way ; he tarried and came not." 
 
 On hearing this plaintive song, the Sultân took up his pocket handkerchief, 
 and when I approached him, he turned round and said : " The boy has brought 
 to life the spirit of Mûsâ Chelebi ! Now tell me the truth instantly ; who told 
 thee to sing this song, which I have forbidden to be sung in my presence, and 
 
 Dcii/ara is the word here used, which signifies " a circle" as well as a tambourine.
 
 13G THETRAVELSOF 
 
 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 Irmaghan 
 Mohammed Efendi, 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 pre- 
 sence of my emperor." The Sultân 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 perform- 
 ance. I accordingly put my hand on the dayara 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." 
 
 1 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 Emirgimeh, said : " The first verses sung by Evliya were composed 
 by myself, on the death of my favourite companion Miisa, whom I had sent on 
 a message to Rajab Pasha, when he was assaulted by the rebels, who threw his 
 murdered body into the At-maidan. O ! Emirguneh, hadst thou but known 
 what an amiable and intelligent youth that was! I have hitherto found no ser- 
 vant like him ; and that innocent boy died a martyr !" " My emperor," replied 
 Emirouneh, " have you not opened the life-veins of those who shed his innocent 
 blood?" " Yes," said the Sultan, " it is to avenge the murder of my favou- 
 rite, and the violent death of my brother Othman, that I have made the heads 
 of 307,000 rebels to roll in the dust." " May God prosper all your under- 
 takings," replied Emirguneh ; " 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 Erivan out of my hands, and cutting up the root and branch of 
 the Persian army." The Sultân, pleased with this reply, called for wine 
 and drank a glass. In the evening he ordered me to read a tenth of the Koran ; 
 I commenced where I had left oflf on the holy night of Kadr at Ayâ Sofia, that 
 is, at the Sura Aa'râf, and read two hundred and four verses, divided into two 
 vutlîâm, twenty-four shaba, and forty-eight tarMb. I then repeated the names 
 of the Sultans Ahmed, Othman, and all their illustrious ancestors, to whom I 
 transferred any merit I might have from this reading of the Koran, and con- 
 cluded with the Fatihat (first chapter of the Koran). The Sultân then presented 
 me with a fish-bone belt set with jewels, which he had in his hand; and asked 
 Emirguneh whether they read the Koran so well in Persia. Emirguneh replied
 
 evliya efendi. 137 
 
 that the Persians cared little to conform their actions to the Koran, 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 Ilusain Bhi- 
 karâ." 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, " Ilai a la -as-saUth ! i.e. Ho! to good works!" Before 
 the commencement of prayers, I was observed by my good master Evliya Efendi, 
 the imperial Imam, who meeting the emperor in the oratory, outside of the 
 imperial mosque, close to the Khas-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 Koran, according to the seven readings ; he is 
 thoroughly acquainted with the Shatabieh 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, " Efendi! 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." Evliya Efendf 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 Sultân 
 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 Evliya with the following works : the 
 Kdfiah, the commentary of Jâmî, the Tafsh- Kazi, the Misbah, the Dibacheh, the 
 Sahih Moslem, the Bokharl, the Multeka-al-Abhar, the Kadûrî, the Gülistan 
 and Bostan, the Nisâb-sabiyân, and the Loghat Akhtari." The kehiya or deputy 
 treasurer immediately brought me these valuable works, which had been written 
 for the use of sovereigns, and the Sultan presented me with a copy of the Konin, 
 in the hand-writing of Yakut Musta'saml, which he was in the habit of readino- 
 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 Kflârji-bâshî 
 respecting my accommodation. Thus three times a week I read the Koran with 
 
 T
 
 138 THE TRAVELS O F 
 
 Evliya Efendi, 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 com- 
 mands of the Sultân. Kara Hisarı, 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 Sultân, 
 who liked a joke or a laugh as well as any plain dervish.* 1 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, Sultân Murâd was a man who had the nature of a Dervish, 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 Sultân Murâd. 
 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 Baghdad, when he left 
 Csesarea, a wild goat was started in the mountains of Develi Kara Hisar. The 
 emperor immediately gave it chase, struck it with his spear, followed it up 
 amongst the rocks, and divided his prey amongst his vezirs. The whole army 
 was surprised to see him dismount and climb up the craggy mountain in pur- 
 suit of his game. On another occasion I saw him seize his Salihdârs Melek 
 Ahmed and Musa Aghâ, 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 Pâshâ, Hasan Pâshâ the calligrapher, Deli Husain Pasha, and Pehlevân 
 Dishlenk Soleimân, were all athletic men who were fond of playing and 
 wrestling. The Sultân frequently stripped himself and wrestled with these 
 men, on a spot of the serai called Chemen-sofa. It was I who on such 
 occasions read the usual prayer of the wrestlers. It is as follows : "Allah! 
 Allah ! Foi the sake of the Lord of all created beings— Mohammed Mustafâ, for 
 
 A passage is omitted here on account of its grossness.
 
 evliya efendi. 139 
 
 the sake of Mohammed Bokhara of Sâri Saltik, 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 Ali the Lion of God, grant assistance O Lord !" After this prayer the 
 Sultân began to wrestle either with Melek Ahmed or Deli Ilusain. They met 
 according to the rules of wrestling, laying hold of each other, and entwining 
 themselves like serpents. But when the emperor grew angry lie 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 Lslamism, such as Ma'di Karb, Okail Ben Abu 
 Tâleb, Sohail Rûmi, Sa'id, Khâled Ben Walid, Asad Ben Mokdâd, Haddâd, 
 Omar, Ali, Hamza, and Malek, used to wrestle in the presence of the Prophet, 
 who was himself a great wrestler, and at ditferent times vanquished his enemies, 
 the cursed Abulahab and Abujahal. Thus wrestling became one of the favourite 
 exercises of the Moslems ; and Pir Mahmiid 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 iorbidden to engage in karakosh, boghma, and 
 jerid, 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 jerid. He may even cut off the 
 head of his adversary. Murad, 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 hammâm (bath) in the Khâs-oda, saluted those pre- 
 sent, 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 T 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 fasti" 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 o-old for the amusement I had afforded him. Sometimes he would take his 
 two sword-bearers, "Melek Ahmed and Müsâ, 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 Sam, Zal, Nariman, 
 
 T 2
 
 140 THETRAVELSOF 
 
 Afnislab and Rustam. One day he pierced with a, jerid 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 divan of Sultan Ghi'iri. Hasan the 
 callişrapher wrote the toglira of the Sultan in gold and purple on Chinese paper 
 five cubits square. This is also preserved in the divan of Gluiri. When I was 
 there, I inscribed underneath it the names of the four associates of the prophet 
 (Abubekr, Omar, Othman and Ali), also in the manner of a toghra (monogram), 
 imploring the blessing of God upon them. 
 
 On another occasion Munid, 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 Musa Pâshâ when governor of Bude, where I saw 
 them suspended. When he was at Halep (Aleppo) he threw a jerid 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 chrono- 
 gram 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 Sultân Bayazid. He immediately rode to 
 the At-maidan, and throwing his jerid to the height of the mosque, struck the 
 crow, which fell dead at his feet. The At-maidan of the old palace is distant 
 one mile from the minareh of Sultân Bayazid. If the jerid 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 Juri inscribed with letters 
 in gold. A similar monument of the extraordinary distance to which a jerid 
 was thrown stands in the garden of Beykos, also inscribed with a chronogram 
 by Jiiri. 
 
 Sultân jMurâd was taught the science of archery by Pehlevan Hâji Soleimân 
 and Sâri Solak. There is still to be seen in the Ok-maidan near the Tekieh 
 of the archers, a marble column indicating the spot where an arrow shot by 
 Sultân Murâd fell. This shot surpassed that of all the former Pehlevans 
 excepting Tûzkoparân, and left far behind the aims of Karalandha, Bayazid 
 Khân, Khattât Sheikh, Demirdilisi and Meserli Dûndâr. In the gardens of 
 Tokat, Sultân Murâd once cut an ass in two with one stroke of his sword. In 
 the game of the mace (gurz) he could wield with the greatest ease a mace
 
 evliya efendi, 14] 
 
 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, Dervîsh Omar, on hearing several slang expressions of the art, 
 such as, "Cut not! strike not ! hold not!" used by Sultan Murad, exclaimed, 
 " Look at that master-butcher !" in reference to his cruel disposition, which 
 was never satisfied without shedding blood. The Sultiin 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 Toslak Kapudan, the juggler 
 of the admiral's galley, who was an expert marine (levend), and whose name is 
 recorded in the elegy composed by Jûrî Chelebi Sheikh in twelve languages. 
 This Toslak Kapudan, though considered one of the most skilful in this play, 
 did not equal Sultan Mun'id. 
 
 Finally, the emperor was a good poet, equal to Nafa'i and Juri; and his 
 divân 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 
 Vahabi Othman Chelebi, but he died before he could complete them. 
 
 During the winter he regulated his assemblies as follows : On Friday even- 
 ing he assembled all the divines. Sheiks, and the readers of the koran, and with 
 them he disputed till morning on scientific subjects. Saturday evening was 
 devoted to the singers who sang the Ilahf, the Na't, and other spiritual tunes. 
 Sunday evening was appropriated to the poets and reciters of romances, such 
 as Nafa'î, Jiiri, Nadimi, Arzı, Nathâri, Beyâni, izzeti, &c. On Monday even- 
 ing he had the dancing boys. Sari Chelebi, Chakmak Chelebi, and Semerji- 
 zadeh ; and the Egyptian musicians Dakigh Oghli, Parpiir Kiili, Osman Kidi, 
 Nazli KÛ1İ, Ahmed Kuli, and Sheher Oghhini. This assembly sat till day- 
 break, and resembled the musical feast of Husain Bhikani. 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 Wednes- 
 days he gave audience to the pious saints ; and on Thursdays to the Dervishes. 
 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 Sultan Solei'man till that of Sultân Ibrahim ; and I was honoured with 
 the society of so glorious a monarch as Sultân Mm-âd IV. Previously to his
 
 142 THETRAVELSOF 
 
 Majesty's undertaking the expedition to Baghdad T left the imperial Harem, 
 and was appointed a Sipahf, with an allowance of forty aspres per day. 
 
 List of the Kapüdân Pashas during the Reign of Sultân Muritd IV. 
 
 The first was Rajab Pasha, who, as we have before related, captured three 
 hundred Cossack boats in the Black Sea, and brought them to Constantinople. 
 His successor, Khalil Pasha, an Albanian by birth, took near the rocks of Fliira 
 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 Pasha, the son of a Janissary of Tahtaljeh, near Constantinople. In 
 the year 1035 (1625) he built two castles on the Dneiper. He was afterwards 
 degraded, and died suddenly at Yenisheher in 1041 (1631). 
 
 Vezir Jânpûlad Ziideh Miistafi'i Pasha, married Fatima the sister of Sultân 
 Murâd, and was made Kapudan Pasha 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 Rûmeilî. In this capacity he was ordered to undertake the expedi- 
 tion against Erivan, 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 Pasha resigned the oflfice of Bostânjî Bâshî for that of Kapudan Pasha 
 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 Koluz. 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 Sultan Munid. 
 
 After Ja'fer Pasha, Dell Husain Pasha was made Kapudan Pasha, in which 
 capacity he took the field against Erivan. He was afterwards appointed gover- 
 nor of Egypt. 
 
 His successor was Kara Mustafâ Pâshâ, an Albanian by birth, and educated 
 a Janissary. During the siege of Baghdad, he was the deputy of Pialeh at 
 the Ters-khaneh (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
 
 evliya efendi. 
 
 143 
 
 «<c 
 
 marshes of the river Kûbân. Pialeh Piislıâ pursued them, and closed the 
 entrance of the river ; but tlie infidels carried their boats overland, whilst 
 Pialeh waited for their appearance in vain. At last he was informed by Khoajeh 
 Kana'an Pasha, the governor of Oczakov, and by the khan of the Tatars, of 
 the scheme of the infidels ; upon which he weighed anchor, came round to the 
 island of Taman, and shut up the channel by which the Cossacks had intended 
 making their escape. Being now surrounded on land by Khoajeh Pasha, and 
 the Tatar Khan, 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 Adakhun. 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 Baghdad. 
 
 The other Kapiidan Pashas were, Salihdiir Mustafâ Pâshâ, and Siâvush 
 Pâsha. The latter was an Abazi 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 Muftis and Uleınâ during the Reign of Sultân Murâd. 
 
 Yehiyâ, the son of Zekeria, was Sheikh al Islam when Sultân Murâd ascended 
 the throne; in the year 1034, he was succeeded by Khoajeh Zâdeh Isa'd Efendi, 
 and in 1041 by Husain Efendi, who was slain in the rebellion and thrown into 
 the sea. Yehiyâ was then made Sheikh al Islam a third time. I was then 
 the first Mu'azzin at the mosque of the eunuch Mohammed Aghâ, when he 
 appointed me his reader of the Na'ât, in which capacity I attended him every 
 Friday. 
 
 The chief judges of Constantinople were, Kehiyâ Mustafa Efendi ; Bostân- 
 zâdeh Efendi, and his brother ; Azmi Zâdeh Efendi ; Sâleh Efendi ; Cheshmi 
 Mahmûd Efendi ; Hasan Efendi ; and Cheshmi Efendi, a third time. 
 
 Chief Judges of Rûnıeili. 
 
 Abdul-ghanî Mohammed Efendi ; Sherif Mohammed Efendi ; Kara Chelebi 
 Zâdeh Efendi ; Husain Efendi in the year 1037 ; Azmi Zâdeh Mustafâ Efendi 
 1038; Hasan Efendi 1039; Bostânji Zâdeh Yehiyâ Efendi 1039; Abu Sa'id 
 Efendi 1039; Husain Efendi, a third time chief judge of Rumeili ; Cheshmi Efendi; 
 Husain Efendi, a fourth time judge of Rûnıeili ; Kara Chelebi Zâdeh Moham- 
 med Efendi, a third time 1042 ; Abdullah Efendi 1042.
 
 144 THE TRAVELS OF 
 
 Chief Judges of Anatolia. 
 
 Azmf-zadeh Efendi 1032 ; Sherif Mohammed Efendi, a second time, and his 
 
 son Chelebi Zadeh Abdullah, 1037 ; Abu Sa'id Efendi, 1039 ; Abu Sa'ud Zadeh 
 
 Efendi, 1040; Cheshmi Mohammed Efendi, 1041 ; Ahmed Efendi Zadeh ; Nûh 
 
 Efendi. 
 
 Defterdârs during the Reign of Sultân Murâd. 
 
 Cheshmi Mohammed Efendi, 1032; Sâleh Efendi; Hedayet-allah Efendi, 
 1033; Oshâki Zadeh Efendi, 1035; Abu Isa d Efendi, 1035; Otlokji Hasan 
 Efendi, 1035; Abu Sa'ûd Zildeh Efendi, 1036; Abu Sa'id Efendi ; Nûh Efendi, 
 1039 ; Rajab Efendi, 1040 ; Mûsd Efendi, 1041 ; Jevi-zâdeh Efendi 1042 ; Makh- 
 dûm Husain Efendi 1043 ; Aziz Efendi Kara Chelebi Zadeh 1043. 
 
 Aghâs of the Janissaries during the Reign of Sultan Murâd. 
 
 Cheshleji AliAgha; Kara Mustafâ Aghâ; Bairâm Aghâ ; Khosrau Aghâ ; 
 Mohammed Kehiya Aglui ; Ali Aghâ ; Khalil Aghâ ; Soleimân Aghâ ; Hasan 
 Aghâ; Hasan Khalifeh Aghâ; Mustafâ Aghâ; Kosseh Mohammed Aghâ; 
 Mohammed Aghâ. 
 
 Sultân Murâd' s Expedition against Malta. 
 
 When Sultân Murâd had returned from Baghdad 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 Musulmâns in every direction of the depreda- 
 tions 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 Sultân 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 pil- 
 grims, and every year took thousands of prisoners. Since the time that the 
 Kapûdân Pûlâd-zâdeh 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 Sultân in a report by 
 Kara Mustafâ Pâshâ. A council was immediately held consisting of the 
 grand vezir Kara Mustafâ Pâshâ, the Kapudân Siâvush Pâshâ, the Kehiya of the 
 arsenal Piâleh, and seventy begs of the sea (captains of war- ships), and the
 
 evliya efendi. 145 
 
 most experienced officers of the arsenal ; the result of which was that the 
 building of a bc'tshtirdeh (admiral's 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 Kapudan 
 Pasha, to the Kehiya, 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 bashtirdeh for the emperor, and 
 two green vu'tonas were constructed in the space of three months. The maonas 
 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 bashtirdehs, 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 Kâruvâns 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 
 (bai'ges) Kaliun (galleys) Perk, Porton, Shika, and Kara-mursai which were 
 hired by government. In sliort 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 Sultan Murcid. 
 
 The Togh (tails) and Seraperdeh (tents) were already raised at Davud Pasha 
 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, 
 Yûsuf (Joseph) would not have died," no one is exempt from destiny. And 
 Sultân Murâd 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- 
 Maidan, where his Majesty was buried close to Sultan Ahmed. 
 
 U
 
 146 THE TRAVELS OF 
 
 The new emperor, Sultan Ibrahim, gave the seals to Kara Mustafâ Pasha. 
 Kara Hasan Pashii was made Defterdar ; Abd-ur-rahim Efendi, Shaikh-ul- 
 Islam ; and in order that the fleet prepared by Sultân Murâd against Malta 
 should not lie useless, it was sent to the Mediterranean, where a mâona was 
 lost, nothing of consequence effected, and the whole fleet with its troops 
 returned to Islâmbol after the autumnal equinox. One of the mâonas was 
 moored off the arsenal and painted black, to represent the mourning for the 
 death of Sultân Murâd, 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 Mustafi'i, 
 that had God spared Murâd 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. 
 
 Ibrahim, the youngest of Sultân Ahmed's seven sons, ascended the throne 
 in the year 1049 (1639). He was then twenty-five years old ; but not very 
 intelligent. 
 
 Vezi7's of Sultân Ibrâlıim. 
 
 Kara Mustafâ Pâshâ was vezir when Ibrahim 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 Serai' to his own palace, and changed his dress, but he 
 was shot by a bûstânji opposite the palace of Mûsâ Pâshâ. He was buried in 
 his own mausoleum at the Pârmak-kapû. He was followed by .Juvân Kapûji- 
 bâshi, who died at the siege of Candia. Sâleh Pâshâ, a Bosnian by birth, 
 from the village of Lubin in Herzegovina, was put to death by the intrigues of 
 Tezkerehji Ahmed Pâshâ. Ahmed Pâshâ succeeded him, but he too was in- 
 timidated by the rebels, which being discovered by Mohammed Pâshâ, he was 
 strangled, his body thrown into the At-Maidân, and instantly torn to pieces by 
 the rebels. The same day Pezavenk, and the emperor's mosâhib, Khoajeh 
 .Jenji, were also torn to pieces by the permission of the Ulemâ. 
 
 The Vezir who rebelled against Sultân Ibrahim. 
 
 Vârvâr Ali Pâshâ, the governor of Sivas, having refused to give to Mavrul for 
 Sultân Ibrahim, his daughter, the wife of Ibshir Pâshâ, on the ground that such 
 a demand was contrary to law, he was dismissed from his ofiice ; after which he 
 placed himself at the head of a party of troops to maintain his cause against the 
 order issued for his death. Kopreili Mohammed Pâslıâ took the field against him ;
 
 evli Y A efendi. 147 
 
 but he vanquished KopreiH, and on his arrival at Cherkesh, he was assailed 
 and put to death by Ibshir Pasha, on whose account he had rebelled. 
 
 Ibrahim built several koshks in the New Serai, on which many chronograms 
 were composed. 
 
 Conquests, S^'c. during tlic reign of Sultan Ibr/ihini. 
 
 Nasuh Pasha Zadeh was defeated in the plains of Scutari by Kara Mustafâ 
 Pasha. The Cossacks became masters of Azov, the khan of the Tatars having 
 been tardy in aftbrding 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 Juvan Kapuji Bâshî 
 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-knoM'n proverb, " Husain 
 Pasha gave battle, but Mohammed Pasha conquered without battle." Mo- 
 hammed Pasha 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 Evliya, saw it in the fourth campaign when I 
 remained in the Crimea, and the Tatar Khan wintered with his army in Azov. 
 The grand vezir at the same time returned with the imperial fleet to the Sublime 
 Porte. 
 
 The second conquest of Sultân Ibrahim is that of Valachia and Moldavia by 
 the khân of the Tatars. Mâti Voivode, the prince of Valachia, and Lipul, the 
 prince of Moldavia, having reigned twenty years and acquired the wealth of 
 Kârûn (Croesus), they cherished a deadly enmity against each other. Lipul 
 gave one of his daughters in marriage to the Hettman of the Cossacks, Prince 
 Khmelentski, who assisted him with 20,000 Cossacks ; whilst Mâti Voivode 
 collected an army of 100,000 men at Bucharest. The accounts of this quarrel 
 having reached Constantinople, the troops of Rumeili and of the Tatar Khan 
 were ordered out to prevent their coming to battle. The armies of the two 
 infidels, however, met at Fokshân, on the frontiers of Moldavia and Valachia. 
 Lipul was beaten, and upwards of 70,000 men were killed on both sides. The 
 Ottoman army and the Tatar troops availed themselves of this opportunity to 
 make numerous inroads into the countries of JMoldavia and Valachia, whence 
 they carried ofl:' more than 100,000 prisoners, besides many thousands of cattle. 
 
 U 2
 
 148 THE TRAVELS OF 
 
 They, moreover, wasted the country, reduced the towns to ruins, and carried 
 the Voivode Lipid 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 Tatar 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 Salihdar 
 Yiisuf Pasha. This glorious victory must be ascribed to the piety of Sultan 
 Ahmed Khan, 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 Aghâ, to Egypt, was 
 attacked off Değirmenlik by six Maltese vessels. After a fierce battle of two 
 days, in which Sunbul Agh;i, 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- 
 din Pasha, according to which the infidels were not allowed to shelter in their 
 harbour any vessels taken by the enemies of the Ottoman empire. The Vene- 
 tians however favoured the Maltese, and even allowed all the horses and 
 property of the deceased chief of the eunuchs to be sold at Canea. Sultân 
 Ibrahim, displeased with this proceeding, feigned an expedition against Malta, 
 and appointed Salihdar Yûsuf Pasha 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 Dûrâk-beg, who plundered the islands of Cerigo and 
 Cerigotto. Yûsuf Pasha, the conqueror of Canea, having returned to Constan- 
 tinople, as a reward for his services, was killed at the instigation of Jinji 
 Khoajeh. 
 
 The fourth victory was that over Vârvar by Ibshir Pasha the traitor. Vârvâr 
 Ali preferred losing his place to giving up his daughter, the wife of Ibshh- 
 Pasha, to Sultân Ibrahim. The infamous traitor Ibshir joined his father-in- 
 law at Tokat, and persuading him that he would accompany him to Constan- 
 tinople, 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 Siwas.
 
 evliya EFENDİ. 140 
 
 Defeat of Tekeli Mustafâ Paslıâ. 
 
 Tlıe Venetians having ravaged the native country of Yûsuf Pâshâ, the conqueror 
 of Canea, who w^as a Croatian by birth, and having brought over to their inte- 
 rests the Uskoks, the inhabitants of those countries, Tekeli Pashdwas 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 Evliya, 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 Ghuhunuj, 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 
 Tekeli Mustafâ Pâshâ. The garrison, deceived by this stratagem, came out 
 without fear to meet the divân, 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 Sultân Ibrahim. 
 
 Kara Mustafâ Pâshâ, the brave and sagacious vezir, being put to death, the 
 Sultân fell into the hands of all the favourites and associates of the harem, the 
 dwarfs, the mutes, the eunuchs, the women, particularly Jinji Khoâjeh, and 
 the vezir Ahmed Hazâr-pâra Pâshâ, who corrupted him to such a degree 
 that he received bribes from his own vezirs. He lavished the treasures of 
 Egypt on his favourite women Polieh, Sheker Para, Telli, and Sâjbâghli 
 Khâseki ; and squandered his revenues in circumcision feasts, building koshks 
 lined with sable, and in presents to his favourite Jinji Khoâjeh, who at last, 
 with the vezir Ahmed, fell under the displeasure of the public. So loud was 
 the cry for vengeance, that the vezir was obliged to call to his assistance the 
 Ottoman troops who had served in Candia under the command of Deli Husain 
 Pâshâ. Jinji Khoâjeh, the favourite, was constantly about the person of the 
 Sultân, the vezir, or the vâlideh ; and whenever the latter went out in the 
 carriage or the chair, he always accompanied her. "When any gave good advice
 
 150 THE TRAVELS OF 
 
 he laughed in their faces, and by his flattering conversation, he kept the Sultan 
 in a state of constant lethargy : in short, he knew nothing of state affairs. He 
 was originally called Shaikh-zadeh, and attended with me at the college of 
 Hamid Efendi. I was then reading the Kufiyeh with Jami's commentary, under 
 my worthy tutor Akhfash Efendi, when this boy was taken from his grammar 
 into the presence of the Sultan, whose favour he obtained by reading several 
 tales, and lulled him into the sleep of carelessness. He then received the 
 name of Jinji Khoajeh. 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 MuKİd Aghâ arrived from Candia to the assistance of the Sultan ; 
 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 
 Sipahis and Janissaries, who turned out in the At-maidan in open rebellion. 
 Sultân Ibrahim was confined in a part of the palace called Sircheh-serai', and 
 his son Mohammed IV. was proclaimed emperor. The divines and vezirs made 
 obeisance to him ; Dervish Mohammed was named grand vezir, and Murad, 
 âghâ of the Janissaries. The day after, Ahmed Pasha, the late vezir, who had 
 concealed himself, was discovered and torn to pieces by the populace, as were 
 also Yani Sireh and Jinji, and their bodies were thrown out upon the At- 
 maidan. The rest of the favourites were either killed or exiled. Of the 
 favourite women, Sheker-para was banished to Ibrim, the rest were confined in 
 the old Serai, or distributed amongst the vezirs. On the morning of the 25th 
 of Rajab, Sultân Mohammed proceeded in state to the mosque of Eyub, 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 Khâs-odâ. In the mean time a 
 report was circulated through the city that Sultân Ibrahim had escaped from 
 his confinement, and that he was supported by a party of the Bostânjis. In 
 consequence of this report, many thousands were in an uproar, and proceeded 
 armed to the At-maidan, where they received a fetvc'i, or warrant for the 
 execution of Ibrahim Abdu-r-rahmân Efendi. The grand vezir, Murâd, Emir- 
 Pâshâ, and some of the first officers of government, also assembled in the 
 Sircheh Serai. The vezir, with many blows, obliged Kara Ali, the executioner, 
 to enter the Sircheh Serai and do his work. Ibrahim asked : " Master Ali, 
 wherefore art thou come ?" He replied, " My emperor, to perform your funeral 
 service." To this, Ibrahim replied, " We shall see." Ali then fell upon him ; 
 and whilst they were struggling, one of Ali's assistants came in, and Ibrahim 
 was finally strangled with a garter. This happened in. 1058 (1648). Kara Ali
 
 EVLİYA efendi. 151 
 
 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 Khus-oda, and tiie last prayers were read under 
 the cypresses before the Divân-Khâneh, in the presence of all the vezîrs, and of 
 Sultân Mohammed himself, the Shaikhu-1-Islâm acting as Imam. The vezirs 
 wore black veils, and horses covered with black were led before the coffin, 
 which was deposited in the mausoleum of Sultân Mustafö T., the uncle of 
 Sultân Ibrahim. 
 
 Reign of Sulti'ui Mohammed IV., which may God perpetuate ! 
 This emperor ascended the throne on Saturday the 18th of Rajab 10-58 (1648), 
 being then seven years old. Not a single falm 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 Sultân Murâd, to make the usual largess to 
 the troops. From the property of Jinji were realized 3,000 purses ; from that 
 of the late vezir, 5,000; and from that of Sheker-pâra, 1,000; .so that on 
 Tuesday the 5th of Sha'bân, 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 Baghdad, and the same number of Sepahis 
 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'bân, 
 the largess was distributed amongst the servants of the Serai. The cooks and 
 confectioners, not having received any thing, rebelled, on which account the 
 Kilârji-bâshi was disgraced. 
 
 Personal description of Sultân 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 Ibrahim ; a powerful fist, like his uncle 
 Murâd, 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 Sultân Ibrahim that he should have a son called 
 Yûsuf (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, Ibrahim 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 Yûsuf, 
 the Imam of the palace, who at the same time read the confession of faith over 
 the young prince, calling him Yûsuf, which name he had only seven hours ; the
 
 1 52 T H E T R A V E L S O F 
 
 favourites and women of the palace having insinuated that Yûsuf 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 Yûsuf. He had a 
 small beard, large mustaches, and was much devoted to field sports. 
 
 History of the Vczirs 
 
 Mevlevi Khoâjeh Dervish Mohammed Pasha retired from the office of defterdar 
 with the rank of a Pasha of three tails, and resided in a monastery of Mevlevis. 
 He was appointed grand vezir when Sultân 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 Murad Pasha, 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 Pasha, who was born at Constantinople ; but at the 
 age of three years was sent to the country of Abaza, 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 kehiyâ of the kapûjis of Ozdemir-oghli Osman 
 Pasha ; and having been present in the battles of Shirwan, Ganjeh, and 
 Derbend, died at the age of one hundred and forty years. Melek then became 
 the sword-bearer and confidential attendant of Sultân Murâd IV., and on the 
 day of the conquest of Baghdad, he received the government of Diarbekr. 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 vezir. He sent 3,000 Sipahis to aid Deli 
 Husain Pâshâ in Candia, and a togh (tail) to Bikli Mustafâ Pâshâ. By this 
 assistance, Deli Husain was enabled to take the castles of Selina and Retimo. 
 The following year Hasam Oghli Ali Pâshâ was made Kapûdân Pâshâ, and 
 sailed to the- Mediterranean with a fleet of 300 vessels, equal to the famous fleet 
 of Kili Ali Pâshâ. After an engagement with the infidels, in which the latter 
 were defeated, the fleet anchored in the harbour of Kara Khoâjehler, 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 vezir, 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.
 
 evliya efendi. 153 
 
 The cause of his fail. 
 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 Defterdar Emir 
 Pasha, Kadda Kehiya, and the inspector of the customs Hasan Chelebi, dis- 
 tributed linen, red and blue Morocco leather, and drugs, the confiscated property 
 of many Musulmans. One morning all the guilds of Constantinople assembled 
 in arms on the At-Maidan, and with cries of " Allah! Allah !" proceeded to the 
 , royal Serai to make their complaints against the three officers above mentioned. 
 The Sultan sent three times for Melek Ahmed, who, fearing the violence of the 
 mob, refused to come. At last the kapiijilar kehiyusi (chief chamberlain), and 
 the khas oda bashi (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 con- 
 tinued to reside some time at a house called the Topjilar Serai in the vicinity of 
 Constantinople. 
 
 The grand vezir who succeeded him was Siavush Pasha, an Abaza by birth. 
 He was first chokadâr to Sultan Murad IV., then Kapudan Pasha, and passed 
 through all the offices in Egypt. The kizlar-agha, Div Soleunan Aghâ, havin» 
 strangled the mother of Sultan Murad, Kosem Sultaneh, with her own hair, 
 and killed the aghâ of the Janissaries, their lieutenant-general and their 
 secretary, was one day boasting of his feats, when he suddenly gave Siavush a 
 blow on the face, and taking the seals from him, gave them to Gurji Mohammed 
 Pasha. Gurji had formerly obtained some repute as jebbehji bashi (chief of the 
 armoury) in the war of Hotin. He succeeded in raising a large fleet, and sent two 
 thousand .Janissaries and three thousand Sipahis to Candia ; but was dismissed from 
 office on the pretext of being imbecile. His successor Tarkhûnjî Ahmed Pasha 
 had been kehiya to the vezirs Musa and Hazar-pareh Ahmed Pâshâ. He was 
 subsequently made grand vezir of Egypt and of the Cupola ; and though he 
 raised the means of supporting the navy and army, and kept both in an excel 
 lent state, he was put to death on the plea of being a traitor. 
 
 Kapudan Bikli Dervish Mohammed Pâshâ was a slave of Mustafâ, the kizlar- 
 âghâ of Sultân Othmân, and a native of Circassia. He was a man possessed 
 of great ability, and took a great interest in the aftairs 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 
 
 X
 
 ] 54 T H E T R A V E L S O F 
 
 Ahmed Pashâ, as kaim-makiinı or lieutenant. His disease proved fatal, and the 
 seals were consigned a second time to Melek Ahmed Pashâ; but after a con- 
 sultation of all the Ulemâ, which lasted for seven hours, on the suggestion of 
 Melek Ahmed himself, it was resolved that the seals should be sent to Ibshir 
 Pasha, a relation of the famous rebel Abaza Pâshâ, then governor of Haleb, 
 and already noticed for the treacherous manner in which he killed his father-in- 
 law, Vârvâr Pâshâ. 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 Sultâneh, the widow of Voinok Ahmed Pâshâ, as his wife, he at last, 
 after a march of seven months, arrived at Scutari, but would not enter Constan- 
 tinople. The kizlar âghâ, and Sheikh-ul-Islâm, 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 pâshâs and Ulemâ 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 kâim-makâm, Ahmed Pâshâ, to Van, on the Persian 
 frontier, on account of the disturbances in that quarter. The emperor remon- 
 strated that it was not a proper province for so old and meritorious a vezir ; 
 but Ibshir replied, that it was a fine province of twenty-seven sanjâks and an 
 annual revenue of a hundred thousand piastres. The diploma of the Pâshâ was 
 therefore instantly made out and sent to Melek Ahmed by a chamberlain and ten 
 châvushes, who pressed his immediate departure. Melek Ahmed, on ascer- 
 taining the object of their visit, raised the firman, without kissing it, to his 
 head, and presented three purses with a sable pelisse to the chamberlain, and 
 fifty piastres to each of the châvushes. He however remained five days longer 
 in making the necessary arrangements for his journey. On the fifth day, Ibshir 
 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 Van, which, according to the account of Ibshir, had an income 
 of a hundred thousand piastres. Melek boldly declared that what Ibshir stated 
 was false ; that Ibshir had no means of knowing, having never been admitted 
 into the citadel by the mutinous garrison, and that the revenue scarcely amounted
 
 evliya efendi. 155 
 
 to seven thousand piastres. The emperor immediately called for pen and ink, 
 and with his own hand wrote a khatisherif, by which the power of appointing 
 all the governors from Scutari to Egypt and Baghdad, together with the title of 
 governor general, was conferred upon Melek Ahmed. Besides that, five hun- 
 dred 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 Lâlâ, and, if it please God, I propose some day 
 to visit that country." At this Ibshir became pale as death, whilst Melek, 
 after having offered up prayers for his Majesty's prosperity, went out, and, 
 escorted by the bostanji-bashi, he and his retinue passed over to Scutari in one 
 hundred and fifty boats. Here he remained a week in the palace of Kia- 
 Sultaneh, making preparations for his journey. After a march of one hundred 
 and seventeen days he entered Van ; 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 Ibshir at Constantinople. 
 
 Muriid Pasha was made grand vezir a second time ; but the troops not being 
 satisfied with him, he was dismissed from office ; and dying shortly after in the 
 palace of Arnaiid P;ish;i, he was buried in the tomb which the latter had built 
 for himself. It is related as a well known story that, that when Murad Pasha 
 heard that Arnaud Pasha 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. 
 
 Silihdar Solei'man Pasha was appointed governor of Rumeili, after having 
 been for some time sword-bearer to the emperor. He was born at Mahitieh 
 and educated in the imperial harem, and was an amiable and worthy vezir. 
 He was dismissed on some slight pretext, and was succeeded by Zûrnâzen 
 Mustafa Pasha, an Albanian by birth, and educated in the imperial harem. He 
 was defterdar during the vezirat of Melek Ahmed Pasha, 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 vezir. The seals were then sent by the khaseki, 
 Sipahi Mohammed, to Deli Husain, who was engaged in the siege of Candia. 
 But the khaseki, 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 Siavush, the governor of Ouzi (Oczakov), 
 who became grand vezir a second time. At this time Melek Ahmed Pâshâ, 
 having been recalled from the government of Van, was delayed at Erzerum, by 
 
 X 2
 
 15G TH E Til A V E L S O F 
 
 the winter, on his return to Constantinople. Here he received the news of the 
 death of the vezir Siavush, and of Defterdar Zadeh, who was strangled inider 
 the false accusation of having been concerned in the death of Siavush. Boini 
 Egrl Mohammed Pasha was next nominated grand vezir, and in his absence 
 his duties were performed by Haider Agha-Zadeh, as kâim-makâm. Boini 
 Egri, however, immediately sent to Melek Ahmed, inviting him to return to 
 Constantinople, whilst Haider Agha-Zadeh was appointed governor of Oczakov. 
 On the very day that Melek Ahmed took his seat amongst the vezirs of the 
 Cupola, Haider, who was setting out for Silivria from Silistria, was murdered, 
 and his province was conferred upon Melek Ahmed Pasha. Boini Egri Pasha 
 having through his ava'rice lost his office, Kopreili Vali Mohammed Pasha 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 vezirs, forty-one beglerbegs, seventy sanjak 
 begs, three mollahs, and a moghrebin sheikh. He proportioned the expen- 
 diture of the empire to its revenues, which he considerably enlarged by several 
 conquests. The astrologers and cabalists call this Kopreili Sahib Kharûj, 
 i.e. Expenditor. He is buried in the mausoleum, near the poultry-market 
 (Tâûk-biizar). 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 Pasha left it with the rank of Agha of the Janissaries, Kopreili was 
 promoted to the office of Khazineh-dar. After him his son, Fazil Ahmed Pasha, 
 was named grand vezir. 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 Kopri in the province of Sivas, and at first devoted 
 himself to the study of the law, but was afterwards appointed governor of 
 Erzerum, then kâim-makâm, and lastly grand vezir. 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 Mustafâ Pâshâ, who was also educated in the harem 
 of the Kopreilis, and at different periods held the offices of chief master of the 
 horse, governor of Silistria, kapûdân pâshâ, kâim-makâm, and lastly, grand 
 vezir. He was the son of a Sipahi of Merzifiui, and was a most excellent and 
 prudent minister.
 
 evliya efendi. 157 
 
 Vezirs of Provinces in the lime of Sultân Mohammed IV. 
 
 During the rebellion in which Sultan Mohammed was raised to thç throne, 
 when the Janissaries were beaten by the Sipahis, and loads of dead bodies were 
 thrown into the sea, when Haider-Aghâ-Zadeh, unable to make Seraglio-point, 
 lost a great number of his gallies, on that same day, Murteza Pasha was 
 appointed governor of Damascus ; Melek Ahmed Pasha was transferred from 
 Diarbeker to Baghdad ; Zileli-Chavush-Zudeh Mohammed Pasha made governor 
 of Jerusalem ; Emir Pasha, governor of Egypt ; Noghai Oghli, governor of 
 Haleb (Aleppo) ; Hamdli Arnaud Mohammed Pasha, of Tripoli ; and Afrâsîab 
 Oghli, of Basra. 
 
 Prince of Sultan ISIohammed IV. 
 
 The Prince Mustafâ was born in the year 1071 (A.D. IGGO). 
 Monuments of Sultân Mohammed IV. 
 
 He built a mosque at Cairo, on the spot called Ibrahim Pasha Kadam-alti. 
 Over the gate there is a chronograph by Zeki Chelebi, in the Talik hand He 
 also built the koshks of Jâmhjeh, Kara Aghach, Ak-bikar, and the Adalet, 
 which was rebuilt after the fire in the imperial palace, all in the year 1071 
 (1660). 
 
 Victories and Conquests, at which Sultân Mohammed IV. ivas present in person. 
 
 The first was the execution of the rebels in the At-maidan. In the same 
 month the rebel Haider Oghli was defeated in Anatolia, and carried prisoner to 
 Constantinople by the Aghâ of the Turcomans, Kara Abaza. The vezir, Khoajeh 
 Mevlevi, seeing that his thigh-bone was broken by a musket-ball, and that 
 there was no hopes of his recovery, ordered him to be executed immediately. 
 He was therefore hanged at the gate called Parmak-kapu, where his body 
 remained three days, and was afterwards thrown into the sea. In the same year. 
 Emir Pasha defeated twenty thousand rebellious Arabs off Algiers ; and Gurji Ibni 
 and Katerji-oghli were defeated by the vezir, Kara Mustafâ Pasha. 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 
 Bolghurli Jamlijeh. He demanded seventy heads, and the government of 
 Haleb (Aleppo). Defterdar-zadeh Mohammed Pasha led out his troops against 
 him, and a battle was fought at Ziljamlijeh. Murad Pasha arriving in person to 
 the aid of the imperial troops ; the rebels were completely routed. 
 Defeat of the Druses in Syria by Murteza Pâshâ. 
 
 Yûvashji Mohammed Agha and Na'lband Ali Aghâ, the commanders of 
 Safet, owed one thousand purses which were to be paid by the Druses ; but as
 
 158 THE TRAVELS OF 
 
 the payment was delayed, Murtezâ Pâslıâ took the field against them with 
 seventy banners. A great battle took place at Nâkûra, 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. 
 
 CoiKjucst of Selinu and Ttetimo in Candia. 
 In the same year Dashnik and Hainafl, two rebels who were offended with 
 Melek Ahmed Pasha because they had not received the appointment of Aghas 
 of the Turcomans, assembled a number of troops at Scutari, ravaged Anatolia, 
 pillaged a caravan, and pitched their camp between Lefkeh and Sûgûd. Melek 
 Pasha, with the troops of some other Pashas, attacked them in this place, 
 reduced their strength, and chased the greater part of them into the mountains. 
 Dashnik Emerza and Hainafi Khalifeh were made prisoners, and on their way 
 to Constantinople, were met at Jisri (or Kopri) by the Bostanji Bashi, who 
 carried an imperial y/rma» 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 Hainafi Khalifeh, 
 which was witnessed by several hundreds of persons. Seventeen days after 
 this, a rebellion broke out, by which Ahmed PAsha was obliged to resign the 
 seals and retire to the government of Ouzl (Oczakov). 
 
 Defeat of the Infidel Fleet by Kapudi'm Ch/ivush Zadeh. 
 This Kapudan brought to Constantinople three gallies and a gallion, which 
 he had taken from the fleet of the despicable infidels. 
 
 Attack on the Cossacks, by JMohammed Gherai Khcoi, at Oczakov. 
 The result of this expedition by this brave Tatar, was the capture of one hun- 
 dred and fifty thousand prisoners. In the same year, Kalgha Sultân made an 
 inroad upon Moldavia, penetrating as far as Yassy, Fokshan, and Hotin, 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 Pasha, 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 Gunieh, on the mouth of the river 
 Jûrûgh on the Black Sea, was delivered by Ketânji-zâdeh Mohammed Paslui in 
 the year 1065. In the same year the Khân of Betlis, Abdal Khan, was subdued 
 by Melek Ahmed Pasha, who also, in the following year, delivered the castle of
 
 E VL I Y A E FE N D I. I.59 
 
 Oczakov from the Cossacks. The castle of Tenedos was delivered from the 
 Venetians by Kopreili Mohammed Pashu. 
 
 Defeat of Rakoczy. 
 
 Rakoczy, who had been named King of Poland by the grand vezir Boyi'ini, 
 Egrf, but was not acknowledged as such by his successor Kopreili, 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 conse- 
 quence of this application, the Tatar Khan, Melek Mohammed Gherai, and 
 Melek Ahmed Pasha, 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 Tatar Khan, and Melek Ahmed Pasha, marched 
 victoriously to Ak-kermân. I, the humble Evliya, who composed a chrono- 
 graph 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'dn Pasha, received orders to march against 
 the invading enemy. On the banks of the Maros, between Lippa and An'id, 
 the Pasha 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'iin 
 Pasha was in consequence removed from Buda, and the government was given 
 to Seidi Ahmed Pasha of Bosnia; whilst the government of Bosnia was con- 
 ferred upon Melek Ahmed Pasha. In the same year, Seidi Ahmed Pasha, with 
 twelve thousand brave horsemen, entered the province of Transylvania by 
 Demir-kapu (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 Pasha, the brother of the governor of Temisvar, Siavush Pasha. 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 Seidi Pasha 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 Seidi Pasha had no more than eleven thousand 
 men opposed to a hundred and sixty thousand infidels, now inhabitants of hell.
 
 100 Til E T RAVELS OF 
 
 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, ajjpointed Melek Ahmed to the command of an army against Zara. 
 The Pasha 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 Tran 
 sylvania, and having encamped with two hundred thousand men under Koljovar, 
 was attacked a second time by Seidi Pasha 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 Azrail. 
 Seidi Pasha carried an immense booty, with several thousand heads to Constan- 
 tinople ; but even by this signal exploit he could not gain the emperor's favour. 
 
 The fortresses of Lippa, Jeno, and Logos were conquered by Kopreili Mo- 
 hammed Pasha, 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 
 emperor's wish to continue the war any longer in that country, and that should 
 the Pasha 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 Pasha in Anatolia, Sari Kana'ân Pasha, Sayar Mohammed Pasha, and 
 forty rebellious Begs were marching against Brusa. Kopreili, on receiving 
 this khatishenf, 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 (ghazâ). Sinan Pâshâ and Seidf Pâshâ were left to protect 
 the castle of Jeno, whilst Kopreili marched with the greatest possible haste 
 towards Constantinople, in the vicinity of which, at Kiaght-Khiineh, he 
 encamped. The troops were daily paid, and three thousand Sipahis 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 ; fetvas of the muftis of the four orthodox sects were circulated through- 
 out Anatolia, and firmans were sent to Kara Murteza Pâshâ, the governor of
 
 evliya efendi. 161 
 
 Diârbekr, to Gûrjf Mustafa Pasha, governor of Erzerûm ; and to Tutsak. Ali 
 PâsİKİ, governor of Haleb (Aleppo), who were all summoned to march against 
 Abaza Kara Hasan Pasha. The latter in the same year defeated Murteza Pasha, 
 the governor of Diarbekr, in the field of Ulghun, and obliged him to fly to 
 Haleb. He then collected his Segbans and Sarijehs, and excited such a terror 
 in the four vezirs, 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 Pasha of Bosnia sent seven thousand heads 
 to the Porte, and announced the reduction of the fortresses of Kâmın, Kirâd, 
 and Rinja. Ali Pasha, 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, Fazli Pasha, Jan 
 Arslan Pasha, 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, Bûrûnsiz Kostantin (Constantine without a nose) erected the 
 standard of rebellion at Yassy, began to coin new zolotas (money), and took 
 possession of Moldavia. The Tatar Khan of the Crimea, and the Tatars of 
 Bujak, 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 Kemankesh Ahmed Aghâ was appointed hkanla-Aghü (aghâ 
 of the chair), and Silâhshûr Ahmed Aghâ, the Sanjak-agha (âghâ of the 
 banner.*) The army reached Yassy on a severe winter day, when a battle 
 ensued, the result of which was the flight of Bûrûnsiz 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 Tatars as far as Valachia, 
 and the whole country was ravaged by fire. Fazli Pâshâ and Jan Arslan Pasha, 
 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 Tatars, left the trenches and fled to Bucharest. The Ottomans 
 pursued them, and took a great number of prisoners and immense booty. The 
 Tatars, also, continued their pursuit after the infidels as far as the mountains of 
 Prashova (Kronstadt) on Irshova (Orsova), and took prisoners twenty thousand 
 Valachiaus 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 
 
 * Two officers requisite at the installation of the princes of Valachia and Moldavia, 
 
 Y
 
 1G2 THETRAVELSOF 
 
 Stefano presented me with a purse of gold, six saddle-horses, and a robe ; and 
 Ghaza-Ziideh, the Agha 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 
 Avas in this brilliant expedition ! I then proceeded to join my lord. Melek 
 Ahmed Pasha, whom I found at Halıma. Were I, however, to describe the 
 Bosnian victories, my list would be extended to an inconvenient length. To be 
 brief, my lord. Melek Ahmed Pasha, was removed from the government of 
 Bosnia, and on a Monday, the 12th of Rabiul-evvel 1071 (1660), was promoted 
 to the government of Rumeili. The province of Bosnia was given to Ali Pasha, 
 the conqueror of Arad, who, in the year 1072 (1601) was also appointed com- 
 mander of the army against Kemeny, in Transylvania. Seventy sanjaks, twenty 
 odas of Janissaries and artillerymen, and four Buluks, altogether amounting to 
 eighty-seven thousand men, assembled on the plains of Temesvar, and headed, 
 after the death of Ali Pasha, by Seidi Pasha, entered Transylvania by the Demir- 
 kapu, and encamped on the plain of Hajak. On the twentieth day they were 
 joined by Shah Pûlâd Agha, with forty thousand Tatars, 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 Vezir of Bude, Ismail 
 Pasha, had the command of the vanguard, and Transylvania was ravaged for 
 eight months, as far as the Teiss, which Husain Pasha, the brother of Siavush 
 Pasha was ordered to pass. He advanced with his chosen troops as far as 
 Kasha and Hasswar, and proposed the son of Zulumi 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 Pasha having been appointed com- 
 mander against the Szeklers, returned to the imperial camp with seventeen thou- 
 sand 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 Sazmajar, at Sibin, we received 
 intelligence of the death of Kopre'ili Mohammed, and of the promotion of his 
 son to the vazirat. A great battle, also, on a severe winter's day, was fought at 
 Forgrash : the army returned by the Demir kapû, with forty thousand waggons 
 and a hundred thousand prisoners, and were sent into winter quarters. My 
 lord. Melek Ahmed Pasha, 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 Fatima, the daughter of Sultân Ahmed. My lord 
 had been a vezir of the cupola for three months when he died, and was buried
 
 EVLİYA efendi. 1G3 
 
 İn the burial-ground of Eyub, at the feet of his late master, Kechi Mohammed 
 Efendi. Thus the unfortunate Evliya was left without a patron ; but God is 
 merciful ! 
 
 The following castles were also conquered : Uivar, Litra, Novigrad, Lowa, 
 Sikian, Kermân, Deregil, HoUiuk, and Boyak, 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 Mohaj. It was 
 followed by the fall of the castles of Kiskuivar, Kemenvar, Egerval, Egerzek, 
 Balashka, Washun, and forty others, which were all burnt. All these belonged 
 to Zerin Oghli (Zriny). Before Kiskûivâr was conquered, it was necessary 
 to deliver from the hands of the infidels the castles of Essek, Lippova, Siklos, 
 Beks, Kapushvar, Kopen, Nadas, Berebisinj, Siget, and Kaniza, which were all 
 besieged by the German Electors. When, however, they heard of the arrival 
 of the grand vezir, they raised the siege of Kanisa, and fled to the new castle 
 (Kiskûivâr), 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 Kiskviiviir, it was defeated by the mismanagement 
 of the grand vezir, Ismail Pasha, and Gurji Mohammed Pasha. Many thou- 
 sands of Moslems were drowned in the Raab ; the Sipahis were deceived by a 
 retrograde motion of the Janissaries, and these, seeing the retreat of the Sipahis, 
 also took to flight, in consequence of which the bridge broke down, and an 
 immense number of men were drowned. The vezir 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 
 Pasha 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 Den- 
 mark, Holland (where I saw Amsterdam), Sweden, and Cracovie, in Poland, mak- 
 ing, 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 Prophet's 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 Buza houses outside, and in the morning 
 crossed the river to Shahin German, whence in three days I reached the Crimea, 
 
 Y 2
 
 1G4 THE TRAVELS OF 
 
 and continued my journey through Daghistan 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 Pasha and his 
 deputy, I returned to the Crimea. Here I received presents from the Tatar 
 Khan, Choban Gherai Oghli, and travelling with Ak Mohammed Piisha, who 
 had been deprived of his governorship, I reached Constantinople in eighty days. 
 Thence I proceeded to Adrianople, and afterwards to Candia, which surren- 
 dered to Kopreili Ziideh Fazil Ahmed Pasha in 1080 (1CG9), after a struggle of 
 three years. This was followed by the conquest of Maina, and the building of 
 the castle of Zarenta in 1081 (1G70). 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 Haji Oghli Pasani, whilst the 
 grand vezir remained at Babâtaghi. The sultan subsequently removed to Yassi, 
 and the vezir 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 sultans, and their vezirs and 
 muftis, from Mohammed II. to Murad IV., who are all buried at Constan- 
 tinople. 
 
 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 VuUdeh. 
 
 This building was undertaken, at an immense expense, by the Sultaneh 
 Valideh, the mother of Mohammed II.; but at her death it remained unfinished, 
 and fell into decay. It was then called zulmieh (the dark) ; but, when the 
 Valideh was travelling in the country, after the burning of Constantinople, the 
 foundations were cleared of the rubbish, and the sultân, devoting fiive thousand 
 purses from his own treasury, ordered the building to be completed. It was 
 then called ddlieh (the just). It is now the tenth of the imperial mosques 
 of Constantinople, and is situated between the Shahld Kapusi (gate of martyrs) 
 and the Balik Bazar (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
 
 evli YA efendi. jg^ 
 
 called a'dlieh instead of zulmîeh. 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 fli'dits of 
 steps. The mosque is built in the same style as the mosque of the Princes, and 
 that of Sultân Ahmed I. in the At-maiddn ; four small semi-cupolas support 
 the centre one, which is besides supported by four large columns. The mahfil 
 of the moazzins 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 Yûsuf Pâshâ, 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 emperor's mahfil. The building is well liohted 
 by a great number of windows, and at night by lamps. The mehnib (recess) 
 and mimber (pulpit) are of fine variegated stone. The gates are five in num- 
 ber ; two side gates, one for the imâm, one for the khatib, and the fifth facing 
 the mehrâb. The rich trappings and ornaments suspended in the mosque are 
 unequalled, not only in any mosque in Constantinople, but throuo-hout the 
 dominions of the Islam. The doors and window-shutters are all inlaid witli 
 mother-o'-pearl ; and the Persian and Egyptian carpets, with w-hich the floor is 
 covered, give the mosque the appearance of a Chinese picture gallery. iVo 
 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 Tekn^ji-Zâdeh 
 Mustafâ Chelebi, in the Karahisâri hand. The sheikhs of this place were the 
 celebrated preachers Vani, and Isperi Efendi. In the time of Sultân Moham- 
 med IV. it was the resort of the most renowned doctors, professors, and readers 
 of the Koran. 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 
 Sultâneh Vâlideh, to whom may God grant long life ! In the garden before 
 the harem Sultân Mohammed built, on the bulwark called Komlikli 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^.
 
 16G THETRAVELSOF 
 
 This grand court has four gates, and two lofty minarehs, 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 Abıd-vafâ. 
 The eleventh imperial mosque is that of the sheikh Abul-vafti, built by Sultan 
 Mohammed, on a small scale, but eminent on account of its age and sanctity. 
 It has one minareh, a court, a school, and a bath. 
 
 Description of the Mosque of E^nir Najcirl. 
 This, like the former, is a small mosque, built by Sultân Mohammed the Con- 
 queror. It has a minareli and an imaret (refectory). 
 
 The Tatliieh Mosque. 
 
 This mosque was formerly a large convent, and was converted into a mosque 
 by Sultân Mohammed the Conqueror, who also built the Orta-jâmi', or the 
 mosque of the Janissaries, in the middle of their barracks. It was destroyed by 
 fire, but rebuilt by Solei'mân Kehiyâ. 
 
 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 
 Eyûb; the mosque of Jehângır atTop-khâneh ; the mosque of Mohammed II. in 
 the castle of Rumeili; the mosque of Murâd IV. in the upper castle of Rûmeilı, 
 called Kawak, near Buyukdereh ; the mosque of the same sultân in the castle 
 opposite, Kawak Anadoli, or Majar ; the mosque of the conqueror in the 
 delightful valley of Kok- sû (the Aretas) ; the mosque of Sultâneh Mehrmâh, 
 the daughter of Sultân Solei'mân, in the harbour of Scutari; and a second 
 mosque at Scutari, of the Vâlideh of Sultân Murâd IV., Kösem Sultâneh. 
 
 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. 
 
 SECTION XVI. 
 
 Of the Mosques of the Yez'irs at Constantinople. 
 
 The most ancient of these is the mosque of Mahmud Pâshâ, near the new 
 bezestân, as large as an imperial mosque. It has three cupolas, three gates, and 
 a spacious court. Over the principal gate there is written in Arabic : " May 
 God sanctify this good place to us," which is a chronograph. 
 
 The second is the mosque of MolIâ Khair-ad-din within the Corn-market, 
 and, like the former, was built in the time of Sultân Mohammed II. When
 
 evliya efendi. 167 
 
 Khair-ad-din was building it, he was one day disturbed in his meditations by 
 the noise of a stork ; he exclaimed, "Begone ye noisy birds; fly without the 
 town ;" and since that time no stork has ever been seen within the walls of 
 Constantinople, though numbers of them are to be found in the suburbs and 
 neighbouring villages. 
 
 The mosque Kahrieh, near the Adrianople gate, was originally a church. 
 Khoajeh Mustafâ Pasha, the vezir of Sultans Mohammed and Bâyazld II., 
 built the large mosque near the Selivri gate in the year 950 (1.548). It is 
 surrounded by a yard, in which, it is said, are buried all the heroes who fell 
 during the siege of Constantinople by Hârûn-ar-rashîd. It is a mosque of 
 great sanctity. The chained fig-tree (zinjirli injir), which stands in the court, 
 was so called, because, when nearly split and decayed, it was chained up 
 by a pious man. The imaret, convent, and college of this mosque, are 
 well attended. 
 
 The mosque of Firuz-âghâ near the At-maidan, has one cupola, and is also 
 well attended. 
 
 In the Chehar-shenbeh bazar (Wednesday market) is the mosque of Moham- 
 med, the âghâ of Sultân Murâd IV. 
 
 In the Uzûn-chârshl (long market) is the mosque of Ibrahim Pâshâ, the 
 cupola of which is constructed of wood. 
 
 The mosque of Yûnus Beg Terjimân is near the Fat'hieh, and has a chrono- 
 graph, giving the date of its erection and the name of its founder. 
 
 The Ouch Bash (three heads), near Zinjirli Kapu, is so called because it was 
 built by a barber who shaved three heads for one small piece of money, and, 
 notwithstanding, grew so rich that he was enabled to build this mosque. It is a 
 small but peculiarly sanctified mosque ; the inscription expresses the date 1)29 
 (A.D. 1522). 
 
 The mosque of Sana'allah Efendi, near the Kirk-chesmeh (forty fountains), 
 was destroyed by fire, but was restored in 101.3 (1662). 
 
 The mosque of Kûrekji-bâshi, near the Silivri gate, has, in the south-east 
 corner, a dial (mikât) which points out the time with the greatest exactness 
 both in summer and winter. 
 
 The Balât-jâmi' (of the palace), within the Balât Kapu, was built in the time 
 of Sultân Suleiman, by Farrukh Kehiya, Sinan being the architect. On the 
 exterior of the south-east wall, an able artist has painted all the difficult passes 
 and stations on the road from Jerusalem to Egypt, and thence to Mecca and 
 Medina. 
 
 Near the mosque of Sultân Selim is that of the convent of Sivârsi Efendi. It
 
 1G8 THETRAVELSOF 
 
 has a cistern supported by six columns, but having no water it is now used by 
 the silk spinners. 
 
 The Ak-shems-ad-din, near the custom-house, on the land side, is a mosque 
 in which the prayers offered up are always accepted by Heaven; it is on that 
 account frequented day and night. 
 
 The mosque of the Azabs, within the Corn-market, was built by Elwan Che- 
 lebi, in the time of the Conqueror. It is commonly called the Shiftalu Jami' 
 (peach mosque), because a peach tree grew out of the south-east wall, which was 
 afterwards destroyed by fire. 
 
 The mosque of A'ashik Pasha is also much frequented. 
 
 The Alti-boghacheh Jiimi' (six cakes mosque), near the hammam of the 
 mufti, was built by the chief baker of Mohammed II., Jibbeh Ali, who used to 
 supply the emperor, as he did Sultân Bâyazîd, with six cakes daily. 
 
 The mosque of Kara Pir Pasha, near the Zirek-bashi, on an elevated spot : 
 this has a cistern, supported by three hundred columns, and containing water 
 delicious as that of Paradise. 
 
 The mosque near the At-bâzâr (horse-market) was that in which, during the 
 reign of Mohammed II., the twelve Janissary colonels, who every night patroled 
 the city, assembled for evening prayers. 
 
 The mosque of the mir-akhor (master of the horse), near the Seven Towers 
 and the Sûlûmonâstir, was also formerly a convent, built by the architect 
 Sinan. 
 
 The mosque of Khadim Ibrahim, the grand vezir of Suleiman, within the 
 Selivri gate. The court is full of trees. It is a fine mosque. 
 
 The mosque of Davud Pasha, near the Alti-marmar (six marbles), was built 
 by one of the vezlrs of Sultân Bâyazid II. It has a spacious court, and a hall 
 of justice attached to it. 
 
 The mosque of Jerrâh Mohammed Pasha, with six minarehs, was built by 
 one of the vezirs of Sultân Ahmed I., near the Evret-bâzâr (women market). 
 The mosque of Khosrou Pasha, near the Ak-serâi, is a neat mosque. 
 The mosque of old Ali Pâshâ, near the column of Tâûk-bâzâr (the poultry), is 
 very commodious. 
 
 The mosque of Nishânji Pâshâ is situate near the Kum-kapu (sand gate). 
 The mosque of Ahmed Pâshâ, the grand vezir of Sultans Selim and Suleiman, 
 is very large, like an imperial one, and is built upon a small hill within the Top- 
 kapu (cannon-gate). 
 
 The mosque of Baiı-âm Pâshâ, the vezir of Sultân Murâd IV., is onan elevated 
 spot, near that of the conqueror, and ascended by a flight of steps.
 
 evli YA efendi. 169 
 
 The mosque of the great Nishânji Pâshâ, near Keskfndedeh, is built in an 
 elegant style like those of the Sultans. The founder is buried in an adjoining 
 vault. 
 
 The mosque of Hafez Pasha, near that of Mohammed II. The founder of this 
 mosque had a dream, in which the conqueror appeared to him, and demanded of 
 him how he dared to erect a mosque so near his own, thus taking away the people 
 who attended it ? The conqueror was then about to kill him, when Hafez Ahmed 
 awoke. He died seventy days after this dream, and, as he was carried to the 
 tomb, a stone fell upon him from the mosque of Sultan Mohammed, and cut his 
 head as if it had been severed by the sword. 
 
 The mosque of Khalil Pâshâ is also near that of Sultân Mohammed II. 
 
 The mosque of Tavâsh Mesih Pâshâ is also near the above, in the market of 
 All Pâshâ. Its founder was taken from the chamber of cellar-pages (kilâr), 
 in the time of Murâd III., and made governor of Egypt, and afterwards grand 
 vezir. 
 
 The mosque of Bali Pâshâ is a lofty building, near the mosque of Emir Najâri, 
 and was built by Sinan. 
 
 The mosque of Rustam Pâshâ, the vezir of Solei'mân, in that part of the town 
 called Takht-ul-kala', is ornamented with glazed tiles. It is beautiful beyond 
 the powers of description. On all sides it is surrounded with shops. 
 
 The mosque of Yavursâr, in the corn-market, has one cupola, but no chrono- 
 graph. It was built by my grandfather. 
 
 The mosque of the corn-market was built by the lieutenant of police in the 
 time of Sultân Soleimân. It is situate without the corn-market, on the sea- 
 shore, and was built by Sinan. Being decayed, it was repaired by Kara Chelebi 
 Zâdeh. It stands on an elevated spot, has a lofty cupola, six shops, several 
 warehouses, and a minaret, which in point of elegance surpasses all others in 
 Constantinople. 
 
 The mosque of the Vâlideh of Sultân Othmân II. is near the Ak-serâi, and 
 was built by the famous architect Khoajeh Sinan. 
 
 The mosque of the famous architect himself is near that of Sultân Bâyazid. 
 
 The mosque of the Kâdhi Asker Abdu-r-rahmân Efendi, by Sinan. 
 
 The mosque of Hâji Evhad Allah, at the Seven Towers, by the same architect. 
 
 The mosque of Khâdim Mahmûd Aghâ, the kapû âghâ, or chief of the white 
 eunuchs, is near the Akhor-kapu (stable-gate). He was the âghâ of Sultans 
 Soleimân and Selim II. 
 
 The mosque of Khoajeh Khosrou Beg, is near that of Khoajeh Mustafâ Pâshâ, 
 and was built by Sinan. 
 
 Z
 
 170 THE TRAVELS OF 
 
 The Kkatim-jami' (mosque of the lady) is near the Ilamraam of Sull Mouastir ; 
 also the work of Sinan. 
 
 Near the fountain Oskoplf, at the place where seven streets meet (which is 
 not the case in any other part of Constantinople), stands the square built 
 mosque of Defterdar Soleiman Chelebi. 
 
 The mosque of Harem Chavush, near the new garden, built by Sinan ; who 
 also built the mosque near the Kadhi-cheshmeh (fountain of the judge), and 
 called it after his own name. 
 
 The mosque of Akhi-chelebi is in the fruit market, and was built by Siniln. 
 
 The Old Mesjids, o)' small Mosques of Coiistant'uwple. 
 
 Sultân Mohammed II. alone consecrated one hundred and seventy mesjids 
 at Constantinople. 
 
 The mesjid of the Crimea, near the old barracks ; that of Mohi-ad-din, near 
 the mosque of Mohammed II. ; Kharaji Beg, near the corn-market, over the 
 door of which the architect has formed most ingeniously, with red and white 
 bricks, "There is no god but God; Mohammed is his Prophet." The mesjid 
 of Saleh Pasha, near the corn-market ; of Haider Pasha, in the same neighbour- 
 hood ; of Haji Hasan, near the last, built by Sinan; of Demir Khân, near the 
 cold-well ; of Hamid Efendi, with a chronograph expressing 985 ; the Arabajf- 
 lar, near the corn-market ; of Papas Oghli, within the corn-market ; the 
 Barhisar, within the gate Jebbeh All ; the Revani, near the Forty Fountains. 
 
 The mesjids built by Sinan are : the Rustam Pasha, at Yeni-baghcheh ; the 
 Sinan Pasha, in the same place ; the Mufti Chevi Zadeh, at the Cannon-gate ; 
 that of his own name, at Yeni-baghcheh ; that of Emir Ali, near the custom- 
 house, on the land side; the Uch-bash (three heads), near the above; the 
 Defterdar Sherif Zadeh ; the Sirmakesh, at the top of Yeni-baghcheh, near 
 Lutfi Pasha; the Khoajehgi Zadeh, near Mohammed II. ; the Takfaji Ahmed 
 Chelebi, near the Selivri-gate; the Dabbâgh Hiiji Hamza, at the Agha's mea- 
 dow ; the mesjid of the lady of Ibrahim Pasha, near the Kûm-kapû ; the 
 mesjids of the goldsmiths ; of the tailors ; of the Aghâ, at St. Sophia ; of 
 Sheikh Ferhad, near Lanka-bostdn ; of Kurekji Bashi, without the Kûm-Kapû ; 
 of Yaya Bâshı, within the Fener-gate ; of Abd-su Bashi, near the mosque of 
 Selim I. ; of Husain Chelebi; of Haji Elias ; of Lai Zadeh Dâmâd Chelebi; 
 of Dokhani-Zadeh, near old Mustafâ Pasha's mosque ; of Kadhi-Zadeh, near 
 Chokur-hammam ; of the gun factory, in the corn-market ; of the Serai Aghâsi, 
 without the Adrianople-gate ; of Elias-Zadeh, without the Cannon-gate ; of the 
 Sarraf-Zadeh, in the same quarter ; and of Hamdullah Hamidi Chelebi, at Suli
 
 evliya efendi. 171 
 
 Monâstir. Ali these mesjids were built by the famous architect, old Sinan, the 
 builder of the mosque of Sultân Soleimân, who erected no fewer than three 
 thousand and sixty buildings, consisting of khans, mosques, imarets, colleges, 
 schools, palaces, &c. It was he who built the round cupola, entirely of marble, 
 for his monument, near the mosque of Sultan Soleiman, in the corner of the 
 palace of the âgha of the Janissaries, adjoining the Fountain-house. He died 
 one hundred and seventy years old. On the stone placed at his head is an 
 inscription in letters of gold, in the Kara-hisari Hasan Chelebi hand, which is a 
 most exquisite performance. 
 
 There are many other mosques and mesjids in Constantinople, but those 
 which we have described are the most remarkable for their architecture. 
 
 SECTION XVII. 
 Of the Medresehs or Colleges. 
 The first college founded at Constantinople after its conquest by Sultan 
 Mohammed was that of Aya Sofia ; the next was the foundation of the eight 
 colleges on the right and left, that is, on the north and south of Sultân 
 Mohammed's mosque ; these eight colleges may be compared to eight regions 
 of Paradise. The Sultân also founded a school for the reading of the Koran on 
 a spot adjoining the college, and on the east a hospital for the poor. This hos- 
 pital is a model for all such foundations. On the north and south of the eight 
 colleges are the cells of the students (sok/ite), three hundred and sixty-six in 
 number, each inhabited by three or four students, who receive their provisions 
 and candles from the trust {wakf). There is also a conservatory {clm'-uz-zicifat), 
 and a kitchen lighted by seventy cupolas, which may be compared to the 
 kitchen of Kaikâus, where the poor are fed twice a day. Near this refectory 
 there is a caravanserai', and a large stable capable of holding three thousand 
 horses and mules. 
 
 The medreseh of Sultân Bâyazld is situate on the south side of the grand 
 court of his mosque. The Sheikh-ul-Islâm is the chief lecturer, and superin- 
 tends its affairs. 
 
 The medreseh of Sultân Selim, near Yeni-bâghcheh, at the Koshk of Khal- 
 jilar, was built by Sultân Soleimân, but dedicated to the memory of his father. 
 Its revenue was derived from the Yeni-bâghcheh (new garden), which originally 
 was one mile long and half a mile broad. On this very spot Sultân Selim 
 pitched his camp when he came to the empire, and received the act of obeisance. 
 
 The medreseh of Sultân Soleimân, on the north and south of this mosque, 
 consists of four schools, one for the traditions {cU'ir-ul-had'ith), one for reading 
 
 Z 2
 
 172 THE TRAVELS OF 
 
 the Koran (dâr-ul-kirâat); a separate one for medicine, with an hospital and 
 an asylum for the insane, numerous baths, a caravanserai, a stable, and a boys' 
 school. 
 
 The college of the Prince Mohammed was built by Sinan, and is famous for 
 its learning. 
 
 The college of Sultan Ahmed I. adjoins the mosque of the same name. 
 
 The college of Kara Mustafa Pasha is near Parmak-kapu (finger-gate). 
 
 The college of Mo'id Efendi is near the Kadhl Cheshmeh. 
 
 The college of Hamid Efendi, at the Filyükûshi (Elephant's hill). 
 
 The college of Hasan Pasha, near the palace of Jânpûlâd Ziideh, is a fine lofty 
 building, and the lower part of it is ornamented with shops. 
 
 The college of Esmakhan Sultan, is within the Adrianople gate. 
 
 The colleges of Kadhi Mahmud Efendi; of xMurad Pasha ; of Davud Pasha ; 
 of old Ali Pasha; of Mesih Pasha; of Rustam Pasha; of Chevizadeh ; of 
 Kapenkeji; of Bashji Ibrahim Beg ; of Alti-marmar ; of Nishanji Mohammed 
 Beg; of Kurekji-bashi ; of Kara Piri Pasha, near Soûk-koyû ; of Afzal Zadeh ; 
 of Mardumieh, near the Kizil Maslak ; of Molla Kuranı, the khoâjeh of Sultân 
 Mohammed II. : being offended with the Sultân he left him and went to Egypt, 
 but subsequently returned at the Sultan's request, and was present at the siege 
 of Constantinople ; the college of Revani, an eloquent man of the time of 
 Sultans Selim I. and Soleimân, a native of Adrianople, and was buried near 
 the Kirk Cheshmeh (Forty Fountains) before his own mosque ; the college of 
 Etmekji Zadeh Ahmed Pasha, the Defterdar of Sultân Ahmed I.; of Sunnat 
 Khatun ; of Fatima Sultâneh ; of Uch Bash (three heads) ; of Nûr-ad-dîn 
 Hafr, within the Adrianople gate, built by Sinan ; of Farriikh Kehîyâ ; of 
 Menâ; of Ak-hesârh-ad-din, near the bath of Sultân Selim ; of old Ibrahim 
 Pâshâ ; of Khâseki Sultân ; of Kahri^h, built by Sinan ; of Khâsekî, in the 
 women-market, also built by Sinan, at the expense of Sultân Soleimân; of the 
 Vâlideh of Sultân Othmân II. near the Ak-serai ; of Makbul Ahmed Pâshâ; 
 of iskender Pâshâ ; of Sufi Mohammed Pâshâ ; of Ibrahim Pâshâ, near the 
 Isâ-kapû (gate of Jesus) ; of Ja'far Aghâ ; of the Treasurer, Ahmed Aghâ ; 
 of Moavil Emir ; of Omm-valad ; of the Kadhi Asker Dervish Efendi ; of 
 Khoajehki Zadeh, near the Sultân Mohammed II. ; of Aghâ Zadeh ; of Defter- 
 dar Abd us-salâm Beg ; of Ti'iti Kadhi ; of Shah Kuli Hakim Mohammed Che- 
 lebi ; of Husain Chelebi ; of Emir Sinan Chelebi; of Daraghân Yûnus; of Kârjî 
 Soleimân; of Hârji Khatûn ; of Defterdar Sherifeh Zâdeh ; of Kâdhi Hakim 
 Chelebi; of Bâbâ Chelebi; of Germâsti Zâdeh; of Segbân Ali; of Bezestân 
 Kehiyâsi ; of Kowajilar ; of imâm Zâdeh ; and of Kor Ahmed Pâshâ. Fifty of
 
 evliya efendi. 173 
 
 these colleges were built in the time of Sultans Selim I. and Soleiman, by the 
 famous architect Sinan. 
 
 SECTION XVIII. 
 Of the Dâr-ul-kirâ of Constantinople. 
 Each grand mosque has a dâr-ul-kirâ, or school for the reading of the Koran, 
 the most remarkable of which is the dâr-ul-kirâ of Sultan Solemian. Those of 
 Khosrou Kehiya, near the mosque of Etraekji Zadeh Ahmed Pasha; of Sa'di 
 Chelebi ; of Mufti Zadeh ; and of Bosnalı Ahmed Pasha, were all built by the 
 celebrated architect Sinan. 
 
 SECTION XIX. 
 
 Of the Jllekteb, or Boies' Schools. 
 Each imperial mosque has a school attached to it. There are besides these, 
 the schools of Kara Mustafâ Pasha, opposite the monument of the same name : 
 it is a large establishment ; the school of Khosrou Pasha, near the Yenibagh- 
 cheh ; of Aghâ Kapû-si, near the mosque of Sultân Soleiman, which is attended 
 by three or four hundred boys ; of Papas Oghli, near the corn-market ; of Aâshik 
 Pâshâ ; of Ali Jemâli, at Zirek ; and of Mohammed Pâshâ, in the quarter of 
 Khoâjeh Pâshâ. 
 
 SECTION XX. 
 
 Of the Dâr-ul-hadith, or Tradition Schools. 
 
 The traditions are read at all the Imperial mosques according to the principles 
 
 of Moslem and Bokhârî. The schools built especially for that object are : the 
 
 dar-ul-hadith of Hasan Efendi, near Keskindeh ; of Molla Is'hâk Chelebi, built 
 
 A.H. 926 ; and of Dâmâd Mohammed Efendi, near the mosque of Sinan. 
 
 SECTION XXI. 
 Of the Tekieh, or Convents of Dervishes. 
 The most ancient of these is the one founded by Mohammed II., within the 
 grand gate of Ayâ Sofiya, and is called Sirkeji Tekieh. It was iounded when 
 Moslema and Eyub besieged Constantinople, and was afterwards turned into a 
 nunnery ; but on Mohammed's conquering Constantinople he again made it a 
 convent. Its first Sheikh was Oveis, who had the charge of seventy-four disci- 
 ples. He was buried at Damascus, near Belâl the Abyssinian: may God 
 sanctify his secret state ! The other tekiehs are those of Ak-shems-ud-diu,
 
 174 THE TRAVELS OF 
 
 near AH Pasha; of Emir Najari ; of Sofilar; of Klioajeh Mustafâ Pasha; of 
 Umm-sinan ; of Sivasi ; of Tavashi Mohammed Agha, near Aya Sofiya ; of 
 Erdebih' ; of Sunbul Efendi ; and of Gulshenl at Ak-Serai. 
 
 SECTION XXII. 
 Of the Lnuret, or Refectories. 
 Praise be to God ! who, according to the sacred text of the Koran : " There 
 is no beast on the earth for which God hath not made a provision," has provided 
 a plentiful supply for the poor by the foundation of Sultan Mohammed II. at 
 the new palace, in which food is distributed to them three times a day ; at the 
 imaret of Sultân Bâyazid twice; the same at the imarets of Sultân Selim I. ; 
 Soleimân ; Prince Mohammed ; Ahmed ; Eyub ; Khaseki Sultân, near the 
 women-market; Vafâ Sultân ; Prince Jehângir, near the Top-khâneh ; Mehr- 
 mâh Sultân, at Scutari ; Valideh of Murâd IV. ; Ibrahim Khân ; and of Othnıân 
 Khân. May God extend His mercy to them all ! Besides these there are some 
 hundreds of kitchens attached to the various convents ; but the above are the 
 old establishments of the Sultans and Princes, where the poor receive a loaf 
 of bread and a dish of soup every day. I, the humble Evliya, who during 
 a period of fifty-one years have visited the dominions of eighteen different 
 monarchs, have no where seen such establishments. 
 
 SECTION XXIII. 
 
 Of the Tîmâristûn and Moristân, or Hospitals. 
 The Timâr-khâneh of Mohammed II., which consists of seventy rooms, 
 covered with eighty cupolas, is attended by two hundred servants, a phy- 
 sician-general, and a surgeon. All travellers who fall sick are received into 
 this hospital, and are well attended to. They have excellent food twice a day ; 
 even pheasants, partridges, and other delicate birds are supplied. If such are 
 not at hand in the hospital, it is provided by the charter of foundation that they 
 shall be furnished from the imarets of Sultân Soleimân, his son Prince Moham- 
 med, Sultân Ahmed I., Khaseki Sultân, Vafâ Sultân, Eyub Sultân, Prince 
 Jehângir, Mehrmâh Sultâneh, and of the Vâlideh's mosque at Scutari. There 
 are musicians and singers who are employed to amuse the sick and insane, and 
 thus to cure their madness. There is also a separate hospital for infidels. The 
 hospital of Sultân Soleimân is an establishment so excellent, that the sick are 
 generally cured within three days after their admission, it being provided with 
 most able physicians and surgeons. The mosques of Bâyazid and Selim have
 
 evli YA efendi. 175 
 
 no hospitals attached to them. The hospital of Sultan Ahmed is chiefly for 
 the reception of insane persons, on account of the purity of its air. The 
 attendants are remarkable for their patience and good-nature, the reason of 
 which is, that they are under the immediate inspection of the Kizlar-âghâsî, 
 who himself attends to inquire into the state of the sick. The hospital of the 
 Khasekf, near the women-market, is also an excellent institution. 
 
 SECTION XXIV. 
 
 Of the principal Palaces of Constantinople. 
 One of the grandest of these is that of Ibrahim Paslui, the Vezfr of Sultan 
 Soleimun, on the At-maidan, in which two thousand pages of the serai were 
 formerly educated. It is next in point of magnitude to the imperial serai. The 
 Serai of Mehrmâh, near the mosque of Sultan Bayazid, consists of seven hun- 
 dred separate apartments. But even larger than this is the senii of Siyavush 
 Pasha, to the north of the mosque of Sultân Soleimân, which has three hundred 
 rooms, seven baths, fifty shops, and stables more extensive than those of the 
 imperial palace. The others are : the serai of the âghâ of the Janissaries, 
 near the mosque of Sultân Soleimân ; the serai of Tekeli Mustafâ Pâshâ ; of 
 Dallâk Mustafâ Pâshâ; of the Defterdar (who was hanged) Mustafâ Pâshâ, near 
 the Soleimâniyeh ; of Pertev Pâshâ at the Vafâ ; of Sevgelûn Mosli Sultâneh, 
 within the corn-market; of Peri nj i Zâdeh, at Zirekbâshi ; of Korshûnlı Sul- 
 tâneh, in the same place ; of Morali Mustafâ Pâshâ, near the place of the 
 Ajemoghlâns ; of Kapuji Murâd Pâshâ, near the ink-maker's row ; of Silihdâr 
 Mustafâ Pâshâ, near the mosque of Soleimân ; of Khoâjeh Vezfr Mohammed 
 Pâshâ, near the mosque of the Shâhzâdeh; of Kana'ân Pâshâ, near the old 
 Serai ; of Musa Pâshâ, near Khoâjeh Pâshâ ; of Kara Mustafâ Pâshâ, near 
 Ak-Serâi; of SokoUf Mohammed Pâshâ, near the Alâi Koshk ; of Melek 
 Ahmed Pâshâ, near Aya-Sofiya, with three baths and two hundred apart- 
 ments ; of Reis Ismail, near Mahmud Pâshâ; of Khân Zâdeh Sultân, or 
 Bairâm Pâshâ, near Ayâ-Sofiya ; of Warwar Alf Pâshâ, near Sultân Ahmed's 
 mosque ; of Emfrguneh Zâdeh Yûsuf Pâshâ, near the stable-gate ; of Mokâbilijî 
 Hasan Efendi ; of the Kapûdân Hasan Pâshâ, near Ayâ-Sofiya ; of Afsha 
 Sultâneh, near Ak-Serâi; of Jan Puhid Zâdeh Husain Pâshâ ; of Juvân Kapiji 
 the Vezir, otherwise the Serai of Rustam Pâshâ, near the convent of Khoâjeh 
 Ahmed Sultân ; of Ankabut Ahmed Pâshâ ; of Khoâjeh Ibrahim, better known 
 by the name of Jinji Khoâjeh; of Sâleh Pâshâ, near Mahmud Pâshâ; of Kapii- 
 dân Sfâvush Pâshâ, near the harbour of galleys ; of Ak-Mohammed Pâshâ, near
 
 17G .. THE TRAVELS OF 
 
 the Jinji Maidan ; of Balatli Solak Chelebi ; of Husain Agha, near the mosque 
 of Sultan Selim ; the barracks of the Janissaries, near the Orta Jami' ; the 
 palace of Ibrahim, the inspector of the arsenal, near the Vafa, for which 
 the humble writer composed a chronograph. 
 
 The following- palaces were built by the architect Sinan during the reigns of 
 Sultans Selim I. and Soleiman : The imperial palace of Sultân Mohammed II. 
 having been burnt down, it was rebuilt by Sultân Soleımân, who also restored 
 the Galata Serai, which was built by Sultân Bâyazid. Sinan also built the 
 palace of Yeni-kapu ; of Mohammed Pasha, in the galley-harbour ; of Moham- 
 med Pâshâ, at Ayâ Söfiya ; of Rustam Pasha, Vezir of Sultân Soleımân ; 
 of Kojeh Ali Pâshâ; in the place of Guzel Ahmed Pasha's palace, in the Hippo- 
 drome, was built the mosque of Sultân Ahmed I. ; the serai of Ferhâd Pâshâ, 
 near Sultân Bâyazid ; of Pertev Pâshâ, on the Vafâ ; of Kojeh Sinan Pâshâ, at 
 the Hasan place; of Svlfi Mohammed Pâshâ, near Khoajeh Pâshâ; of Moham- 
 med Agha, near Yeni-baghcheh ; of Shah Khubân, near the fountain of Kâsim 
 Pâshâ. 
 
 SECTION XXV. 
 Of the Grand Kh cms for Alerchants. 
 The first is the Khoajeh Khân, near the Mahmud Pâshâ, in which all the 
 great Persian merchants have their establishments. It has seventy rooms. 
 The khân of Mahmud Pâshâ has one hundred and twenty rooms ; the Kebejilar 
 Khân one hundred rooms : this is the residence of the rich Bulgarian mer- 
 chants ; the khân of Piri Pâshâ, eighty rooms ; Eski Khân, two hundred 
 rooms : it was built by Bairâm Pâshâ, the Vezir of Sultân Murâd IV., and 
 is called the khân of the captives {asır), because all captives are bought and 
 sold here : it has seventy apartments, and an office for receiving the peiijck or slave 
 duty, a fifth of the value ; the khân of Angora, for the dealers in woollen goods 
 (suf), one hundred rooms ; the khân of Pertev Pâshâ, two hundred rooms ; 
 the khân of Ferhâd Pâshâ, near the Bezestân, two hundred rooms ; Kilid 
 Khân, two hundred rooms; the khân of the Valideh Kosim, mother of Murâd 
 IV., was originally the palace of Jarrâh Mohammed Pâshâ, but having fallen 
 into decay it was rebuilt by the Valideh, and consists of three hundred ware- 
 houses, so that this khân, and that of Mahmiid Pâshâ, are the largest in Con- 
 stantinople. In one corner is a koshk, which raises its head to the skies, and 
 commands a magnificent view : its stables are capable of holding one thousand 
 horses and mules : it has a mosque in the centre ; the Kiaghid Khân, near 
 Mahmud Pâshâ; Kâtir Khân, near Takht-ul-kala'; the khân of the honey-
 
 evliya efendi. 177 
 
 market, inhabited by Egyptian merchants; Ketân Khan; Kata Khân ; the 
 kluin of Rustam Pasha ; the khan of old Yûsuf Pasha ; the klian of the 
 Mııftî ; Chokûr Khan ; Sûlû Khan ; the khân of the tallow-market ; and the 
 khân of the Zendân-kapû. All these khans are in that quarter of the town 
 called Takht-ul-kala': they are extensive buildings, and are covered with lead. 
 The Juvân Kapûji Khân is in the centre of the raisin- market. The new khân 
 of Kara Mustafâ Pâshâ, Grand Vezir to Sultân Mohammed IV., near Khoâjeh 
 Pâshâ, is a small but strong building. The khân of Kopreili Mohammed Pâshâ, 
 Grand Vezir to Mohammed IV., though, like the last mentioned, a new build- 
 ing, near the poultry-market, is not inferior, as regards solidity, to the Vâlideh 
 Khân. It has upwards of two hundred and twenty apartments. 
 
 SECTION XXVI. 
 Of the Caravanserais. 
 The Elchi Khân (Ambassador's Khân), even in the time of the infidels, was a 
 khân for strangers, but it was endowed after the conquest by ikbâl Pâshâ ; 
 the caravanserai of Mohammed II.; of Bayazid II. ; of Selim I.; ofSoleimân; 
 of Khâsekl Sultâneh ; of Ahmed I. ; of the Kapujilar, near Ayâ-Sofiya, where 
 two great khans stand opposite to each other; of Kojeh Mohammed Pâshâ ; of 
 the Vafâ ; of the At-Maidân ; of Sinan Pâshâ ; Bâklâli Khân, near the palace 
 of Melek Ahmed Pâshâ ; and of Ali Pâshâ, near the Bit-bâzâr (louse-market). 
 These were all built by Sinan Pâshâ. 
 
 SECTION XXVII. 
 
 Of the Barracks {Bekâr oda). 
 The most extensive barracks are those called Yolgechen, which consist of four 
 hundred rooms, and, in case of necessity, can hold one thousand armed men. 
 The odas of Sultân Murâd IV. are eight in number, and, like the former, have 
 their officers and inspectors. Sultân Soleimân one day being offended with the 
 Janissaries, said to them : "Be silent, or I will subdue you by the shoe- 
 makers at Merjân-chârshu " (the coral -market). This threat having spread, 
 forty thousand Janissaries assembled instantly, armed with clubs and bludgeons, 
 and with cries of "Allah ! Allah!" entered the imperial court. The Emperor, 
 roused by these shouts, came out, and said, "Well, my brave fellows, what 
 is the matter?" They replied, " You have this day declared your intention of 
 
 2 A
 
 178 T H E TRAVELS O F 
 
 ])ulting down the Janissaries by the shoe-makers, and we now wait for your 
 orders. We have on the instant assembled forty thousand men, but if you will 
 wait till to-morrow we shall have forty thousand more." Pleased with their 
 bravery, the emperor told them they might ask for a favour. They, therefore, 
 asked that the price of a pair of pâpüjes and 77iests (slippers and leather-socks) 
 should be fixed at between one and two hundred akcha, which was immediately 
 granted. 
 
 The odas of the armoury are near the Mahmud Pasha ; those of Pertev Pasha 
 and Hilulji, near the Soleimanieh ; forty odas for unmarried men on the At- 
 maidan ; forty at Bûyûk Karaman ; the odas of Yedek Pasha ; and seven 
 odas of Gharibs, near the corn-market. Each of these barracks can contain 
 from one to two thousand men. 
 
 SECTION XXVIII. 
 Of the Fountains ornamented with Chroiiographs. 
 In the times of the infidels there was no other fountain except that called 
 Kirk-ciiesmeh (supplied by the aqueduct of Valens). In other parts of 
 the town they collected the water in cisterns, five of which were filled partly 
 with rain-water, and partly from the aqueduct. Sultân Mohammed II., 
 having finished his mosque, built two hundred fountains ; Bayazid built 
 seventy, and Soleiman seven hundred. Their number was shortly increased 
 to thousands by the vezirs. Sultân Soleiman repaired the aqueduct, and 
 increased the quantity of water carried to Constantinople. The principal foun- 
 tains are the following : the fountain of Haider Pasha, near the bath of the 
 same name ; that of the Beglerbegs, beyond the ditch between the Aderneh- 
 kapu and the Top-kapu ; of the Imams, erected to the memory of Hasan and 
 Husain, who died of thirst in the plain of Kerbelâ ; the fountain of Skan- 
 der Beg, without the gate leading to Eyub ; of Sultan Murad III., with- 
 out the gate of Eyub, on the sea-shore, beneath the shahneshin (projecting 
 window) of the palace of Fâtima Sultâna ; the Souk-chesmeh (cold foun- 
 tain), near the Ahii koshk ; the fountain of Kara Mustafâ Pâshâ, near his 
 sepulchral monument ; of Hasan Beg, the son of Fâtima Sultâna, near the 
 Okjilar Bâshi ; of the Kehîyâ of the Janissaries, Soleiman Aghâ, near the 
 Serrâj Khân ; of Ali Pâshâ, near the custom-house on the land side ; of Kâtib 
 Husain, near the convent of Oghlân Sheikh at Ak-serâi; of Haji Mansur, near 
 the monument of Aashik Pâshâ ; of the Vâlideh Kosum, near the Yeni-kapu ; 
 of Ibrahim Pâshâ, near the mosque of the princes ; of Hasan Pâshâ, near the 
 palace of Jânpûlâd Zâdeh ; of Kharâji Mohî-ad-dfn, before his mosque, near
 
 evliya efendi. 179 
 
 that of Sultan Mohammed II.; of Mahmûd Paslu'ı, near the new Bezestan ; 
 of Mesih Pasha, near the market of Ali Pasha ; and of Hasan Aglia, the chief 
 of the Khas-oda, within the corn-market, in the quarter of the Arabajilar.* 
 
 SECTION XXIX. 
 
 Of the Sebîl-khânehs , or Water Houses. 
 
 The Sebil-khanehs were built to the memory of Hasan and Husain, who suf- 
 fered martyrdom from thirst on the plain of Kerbela. They are all adorned with 
 chronographs. The Sebil of Miisa Pasha, near the Ahu Koshk ; the Sebil of 
 Kana'ân Aghâ, opposite the grand gate of Aya Sofiyah ; of A'aisha Sultana, at 
 the Okjilar-bashi; of Mustafâ Aghâ, the chief of the treasury, near the mosque 
 of Aya Sofiyah ; of Erdebili, near Ayâ Sofiyah ; of Kapûdân Kosse Ali Pâshâ, 
 in the corn-market ; of Abbas, the Kizlar Aghâ, near the fountain of Lâlali; of 
 Ibrahim Pâshâ, the Kehiya of Kopreili Zâdeh, near the Vafâ ; and the Sinan 
 Pâshâ, the conqueror of Yemen, near the factory of the Sirma-kesh (gold- wire). 
 
 SECTION XXX. 
 
 Of the Principal Baths. 
 
 The bath is a legal establishment of the Islam, founded on the text of the 
 Koran : " If you are polluted, purify yourselves." The two baths w^hich 
 existed in Constantinople before the conquest were those of the Azabs and the 
 Takhtâb. The first bath built after the conquest was that at the mosque of 
 Sultân Mohammed II., for the use of the workmen employed in the building of 
 the mosque. Afterwards the bath of the Azabs was converted to the use of the 
 Moslems. The baths next built were those of Vafâ, Eyûb, and Chokûr. AH 
 these baths are still kept up and repaired by the endowment (ivahf) of Sultân 
 Mohammed. I have preferred assigning each of the principal baths to a cer- 
 tain class of men in the following amusing way : For the sick, the bath of 
 Ayub Sultân ; for the Sheikhs, that of Ayâ Sofiyah ; for the Siifis, that called 
 by the same name ; for strangers, that called the bath of strangers {gharib) ; 
 for the Bostânjîs, the garden-bath {bostan) ; for the market-people, that called 
 the Friday-market (Juma' bazar) ; for debauchees, the Chokûr (the pit) ; for 
 painters, the Chinli (Chinese) ; for the women, the khâtûn (lady) ; for sports- 
 men, the Kojeh Mohammed Pâshâ ; for the Janissaries, the bath of the new 
 
 • We have ]ef ithe chronographs of these fountains untranslated, as they possess no poetical merit. 
 
 2 A 2
 
 180 THETRAVELSOF 
 
 barracks (yeni oda) ; for the workmen, that so called (irghat) ; for the surgeons, 
 the Jerrah (surgeon) All Pasha ; for the men of the Sreai, that of the Ak-serâi ; 
 for the black Arabs, that called the mice (Sichanli) ; for the saints, that of 
 Sultân Bâyazfd II., the saint ; for the insane, the variegated bath (Alajeh) ; for 
 cruel tyrants, that of Zinjirli-kapu (chained-gate) ; for the oppressed, that of 
 Sultân Selim the Just ; for the porters, the Sort-hammam ; for poets, that of 
 Sultân Suleiman ; for Dervishes, that of Haider Pasha ; for the children of the 
 Arabs, the Takht-ul-kala'; for the favourites, that of the Khaseki ; for astrono- 
 mers, the Yeldiz-hammân (star bath) ; for merchants, that of Mahmud Pâshâ ; 
 for mothers, that of the Vâlideh ; for horsemen (jl/iji), that in the Hippodrome; 
 for Muftis, that of the Mufti ; for the Zaims, that of Gedek Pâshâ ; for the 
 armourers, that of Davud Pâshâ ; for Khoajas, that of the same name ; for 
 Sultans, the bath so called ; for Mollâs, the bath of Molla Korâni ; for the 
 Greeks, the Fener bath (in their quarter) ; for singers, the Balât (Palatium) 
 bath; for villains, the Khanjarli (armed with a dagger); for musicians, the 
 Lunja (or parade) ; for sailors, the bath of the port of galleys (kâdirga liman) ; 
 for the imams, or chiefs of the baths, that of Little Aya Sofiyah ; for the mem- 
 bers of the Divân, the bath of Bairâm Pâshâ; for the eunuchs {khâdim), that 
 of the eunuch Mohammed Aghâ ; for the vezirs, that of Ali Pâshâ ; for the 
 generous, that of Lutfi Pâshâ ; for the gardeners, that of Yeni-baghcheh (new 
 garden) ; for the Albanians, that of the Adrianople-gate ; for the Mevlevis, that 
 of the Yeni-kapu (nevy^-gate) ; for the stone-masons, that of the Silivri-gate ; 
 for the magicians, that of the Seven Towers ; for beggars, that of Châr-tâk ; for 
 clerks, that of Nishânji Pâshâ ; for the Drogomâns, the bath so called ; for 
 invalids, that of Lanka; for miners, that of Sârigurz ; for doctors, the Majunji- 
 hamraam (medicine-makers) ;• for the Kâdiaskers, the bath of the same name ; 
 for the Persians, the bath of the Ajem-oghlâns ; for the sellers of weights and 
 scales, that of the Veznejilâr (weighers); for the Shâtirs (foot-guards), that of 
 Pertev Pâshâ ; for gamblers, the painted bath (Tesvirli-hammâm) ; for the 
 Shâfeis, that of the mint(Dharab-khâneh); for lovers, that of the cage (kafesli); 
 for the Aghâs, that of the Little Aghâ ; for the barley-merchants, that of the 
 Arpa-amini (the inspector of barley) ; for the Seids (descendants of the Pro- 
 phet), that of Abbas Aghâ ; for women, that of the women-market (Evret- 
 bâzâr) ; for the Jews, that of the Jehûd-kapû (Jews'-gate) ; for grooms, that of 
 the Akhor-kapu (stable-gate) ; for the infirm (Maatuh), that of Koja Moham- 
 med Pâshâ ; for buftbons, that of Shengel ; for Kapudans, the Deniz-hammâm 
 (sea-bath) ; for the Ehl-touhid (unitarians), the bath of Koja Mustafâ Pâshâ ; 
 for dwarfs, that of the Little Aghâ ; for the elegant, that of the Chelebi {petit 
 maltre).
 
 evliya efendi. 
 
 181 
 
 İn the same manner wo allotted the baths in the suburbs, which, with those 
 within, amount to one hundred and fifty-one, all of which I have visited. 
 Seventeen more were built during my travels, but these I have not seen. The 
 most elegant and commodious is the Chokûr-hammâm, built by Mohammed II. 
 It is paved with granite, and can accommodate five thousand men. Next in 
 rank may be noticed the baths of Mahmud Pasha, of Takht-ul-kala', of Bayazid, 
 and of Koja Pashu ; the best lighted up are those of Haider Pasha, the 
 Sule'imanieh, and the Valideh; the cleanest, those of Aya Sofiyah, of the Si'ifis, 
 of Abbas Agha, and of Mohammed Pasha, in the Chehar Shemba-bazar. 
 
 When I was received into the haram of Sultân Murad IV., on the night that 
 I read the Konin, I had the good fortune to see the imperial bath, with which 
 no other in the world can be compared. The four sides of it are assigned to 
 the use of the pages, and in the centre there is an inclosed bath for the emperor. 
 Water rushes in on all sides from fountains and basins, through pipes of gold 
 and silver ; and the basins which receive the water are inlaid with the same 
 metals. Into some of these basins, hot and cold water run from the same pipe. 
 The pavement is a beautiful mosaic of variegated stones which dazzle the 
 eye. The walls are scented with roses, musk, and amber ; and aloes is kept 
 constantly burning in censors. The light is increased by the splendour and 
 brilliancy of the windows. The walls are dry, the air temperate, and all the 
 basins of fine white marble. The dressing rooms are furnished with seats of o-old 
 and silver. The great cupola of the first dressing-room, all of bright marble, 
 may be equalled by that at Cairo only. As this bath stands upon a rising 
 ground it towers to the heavens : its windows all look towards the sea, to 
 Scutari, and Kazi-koi. On the right of the door of the dressing-room is the 
 room for the musicians (motrib-khan) and on the left, the cupola of the inner 
 treasury (khazaneh khas). I have no where seen so splendid a bath, except 
 that of Abdal, the Khan of Tiflis, in the province of Van. 
 
 Most of the above baths are adorned with chronographs ; and they are all 
 double (chifteh), that is, consist of two rooms, except that of Mohammed 
 Pasha, in the Little-market. In the afternoon women are admitted. If to 
 the great public baths we add the smaller ones, the number would exceed 
 three hundred ; and if the private ones are reckoned, they will amount to the 
 number of four thousand five hundred and thirty-six. 
 
 ExD OF Part I.
 
 NOTE S. 
 
 Note 1, p. 6, Section III. — Pillars and Rings. 
 
 The existence of these pillars and the rings fixed in them is noticed in Dr. Clarke's Travels. 
 It is a curious fact that similar iron rings are found not only in the rocks at Parâvâdı in 
 Romeili, but also at Jânîk and Natolia, as is mentioned by the great Turkish geographer 
 Haji Khalifah in both his works, the Jehânnamâ (p. 627), and the Description of Romeili : 
 (Rumeli und Bosna geographischbeschrieben von Mustafa BenAbdallah HadschiChalfa, p. 32). 
 We must refrain from giving any judgment whatever on these curious facts till the rocks of 
 Janik and Parâvâdı shall have been the objects of the researches of European travellers, none 
 of whom have yet directed their attention that way. 
 
 Note 2, p. 9. — Caverns. 
 
 Though the Danube never passed through this channel, these caverns, which no European 
 travellers have noticed, are deserving of attention. They are also mentioned by Haji Kha- 
 lifah in his account of the village of Injighiz, near the mountain of Chataljah (Rumeli 
 und Bosna, p. 17) ; and may be easily visited, as they are not much out of the way in going 
 from Adrianople to Constantinople. 
 
 Note'i, p. 17. — Alt'i Mermer. 
 
 In the present day nothing is seen on the spot of Alti Mermer except the mosque of that 
 name. Some of these columns, which were probably used to ornament it, may perhaps be 
 seen in the interior. 
 
 Note 4, p. 23. — Sieges of Constantinople. 
 
 It is here necessary to rectify some of the author's mistakes by the more correct chronology 
 of Haji Khalifah and the Byzantines. Evliya states that the first siege took place in the 
 year 34 of the Hijreh : this, however, is probably only a mistake of the copyist. He con- 
 founds the second siege, which took place in the year 47 (A.D. 667. Vide Theophanes and 
 Cedrinus, who call the Arab general Yezid, 'iftJ), with the third in 53 (A.D. 672), and
 
 184 NOTES. 
 
 in which Ayyub was killed. No mention is made either by Haji Khalifah or the Byzantine 
 historians of the third siege. Theophanes merely records the siege of Tyane in the year 91 
 (A.D. 710). The fourth also, in 97, seems to refer to the fifth, which by Haji Khalifah and 
 Theophanes is recorded as having happened two years later, i. e. 99, in the first year of the 
 reign of Leo I., the Isaurian, when the Arabs are said to have built the mosque of Galata, 
 which bears their name, and that called the Gul-jami (rose mosque) in Constantinople. This 
 tradition seems to be derived from the ancient names of the churches ; that at Galata having 
 been built by one Areobinthus, which to the Turks sounded like Arab; and the Gul-jami 
 having been called the rose-church because it was formerly a house belonging to a person of 
 the name of Triantaphyllus (a rose), and was afterwards converted into a church by Romanus 
 Argyropulos in the year 1031 : vide Cedrinus. Evliya, takes no notice of the siege by the 
 Bulgarians, under their chief Paganus, in the year 764. Bullardus erroneously reckons this 
 the fifth siege, it being in fact the sixth after the five preceding ones by the Arabs ; and the 
 eighth, if the two sieges of the ancient Byzantium are reckoned. The sixth and seventh 
 sieges are also erroneously stated by Evhya. The former of these, which he states to have 
 been in the year 160 of the Hijreh, ought to be four years later, viz. 164 (A.D. 780), as it 
 is evidently the same as that of Harîin-ur-rashid, which took place then, and not, as Evliya 
 gives it, in the year 255, which is too late by a century, as is also his seventh siege. 
 
 The tenth siege (p. 28) ought to be the sixteenth, if, according to Bullardus, Constanti- 
 nople was again besieged by the Arabs in the year 798 ; by the Bulgarians a second time, in 
 822 ; by the Sclaves in 895 (vide Abulfarage, A.H. 282) ; by the Bulgarians a third time, in 
 914 ; by Tornicius in 1048 ; and by the Venetians and French in 1204. 
 
 ]Vote 5, J}- 29. — Bayaz'td in the Iron Cage. 
 The truth of this story has been often questioned by European writers ; but it is so 
 generally recorded by the most authentic Turkish historians, that there seems no reason to 
 doubt it any longer. 
 
 Note 6, p. 35. — Ahd-ur-ruuf Zindanı. 
 This personage, who was buried at the prison-gate at Adrianople, is the saint of the 
 prisoners, as Ja'far Baba is at the Bagnio at Constantinople. It was probably this Abd-ur- 
 ruiif who furnished a Turkish poet with one of the best tales in Turkish literature. Vide 
 the German Annual " Minerva," Leipzig 1814. 
 
 Note 7, p. 39. — Sü-Kemerli Mustafâ Cheleh'i. 
 If Mustafii was three years old at the siege of Constantinople in 1453, he must have been 
 fifty-four at the conquest of Cairo in 1517 (and not twenty-five as he is made to say), and 
 consequently a hundred and thirteen years of age at the siege of Siget,
 
 NOTES. 
 
 Note 8, p. 53. — Falahah. 
 
 Falakalı properly means the wooden block in which the feet of the culprit who receives the 
 bastinado are confined. 
 
 Note 9, p. 54. — Sheihh-ul- Islam or Mufti. 
 
 Sultân Mohammed II. was the first who gave precedence to the Mufti or head of the law 
 over the two Kazi-asker, or military judges of Rumeili and Anadoli. 
 
 Note 10, p. \\Q.— Sultân Ahmed. 
 
 Sulttin Ahmed was the fourteenth and not the sixteenth of the Ottoman Sultans. There are 
 no means of accounting for this mistake, as Suleiman Kanunî is the tenth Sultan by the unani- 
 mous consent of all historians. 
 
 Note II, J). 123. — Ahaza s speech. 
 
 This speech is remarkable as it attributes all the rebellions which shook the Ottoman 
 empire after the death of Sultan Othman II. to the mutinous spirit of the Janissaries, who, 
 until the beginning of the present reign, baffled all the attempts of the Sultans who attempted 
 to subdue them. 
 
 Note 12, p. 126. — Confession of faith. 
 
 " There is no God but God, and Mohammed is his prophet." Abaza himself performed 
 all the preliminaries for his execution, in the hope of preventing it by the appearance of 
 resignation. 
 
 Note 13, 2'- 137. — Kafiah, Jlim'i, Sfc. 
 
 This passage is interesting as giving a good account of the nature of the education received 
 by the imperial pages, and of the books used by the professors in the colleges. It may 
 be useful here to give a short notice of these works from Haji Khalifah's Bibliographical 
 Dictionary : — 
 
 Kafiah is a celebrated Arabic grammar, by Ebn Hajeb. It has been printed at Rome, 
 and two editions with a commentary have appeared at Constantinople. 
 
 Jami, the great Persian poet, is known to most Oriental scholars. But the work here 
 mentioned is his famous commentary on the preceding work of Ebn Hajeb. It is con- 
 sidered the best amongst more than a hundred commentaries which have been written on 
 this work. 
 
 2B
 
 186 NOTES. 
 
 Tefsir Kazı is an extensive commentary upon the Koran by Kazı Khan, one of the most 
 celebrated Turkish divines. 
 
 Misbah, the lamp, is a small grammatical work by Imam Nasir Abdullah Altarazi. 
 
 Dibacheh is a commentary by Soyuti on a collection of traditions of the prophet, com- 
 monly called Sahih Moslem. 
 
 Jâma-ul-Bokhâra, another collection of traditions by Bokhara. It is considered the best 
 of the kind. 
 
 Multeka-al-bahr, a very large work on Mohammedan jurisprudence, compiled by Ibrahim 
 Halebi. 
 
 Kuduri, another treatise on jurisprudence. This work has lately been printed at Con- 
 stantinople. 
 
 Sa'di's works are too well known to require any remark. 
 
 Niscib-us-sibyan, a short Arabic vocabulary in verse. 
 
 Loghat Ahhteri, a Persian and Turkish vocabulary.
 
 LONDON: 
 
 Priiilcil l)y J. L. COX and SON, Great Quccn Street, 
 Lincolu's-Iiin FiclJs.

 
 •■ 'S. ^ 
 
 
 ^OFfAlIFOff^ 
 
 '4- , 
 
 ^.OF-fAlIFn/?; 
 
 .^^ ^.. 
 
 ^OAav88n# ^0Aava8iiî^ 
 
 ^\\E■UNIVER5•/4 
 
 r-ı 
 
 ( nr t ıırrı t , 
 
 c 
 
 
 Cİ- 
 Cİ 
 
 A^fUNlVERS/^ 
 
 mc Mirrt r,- 
 
 IJ Jl' » OW 1 
 
 <f 
 
 
 <^MIBRARY7?/ xyvMIRRARY/7^ 
 
 ^ojııvjjo^ %ojnvjjo'<^ 
 
 
 ^yE■^JNIVER5•/yi 
 1 »!>-rT^ -T' o f?v-^ 
 
 -7 I ;,!(''• M ' I 
 
 o ^lOSANCflfj> 
 o ğ "»^ "Sı 
 
 %'^ TV/oın. İlin ııl\-^ 
 
 "^dMINdJWV^ 
 
 es 
 >- 
 
 ■< 
 
 oc 
 
 WflJNIVfR 
 
 r«uıiıin.3UV^ 
 
 
 >- 
 
 az 
 
 
 A^' 
 
 r I ınti * nv 
 
 o 
 
 University of California 
 SOUTHERN REGIONAL LIBRARY FACILI 
 Return this material to the library 
 from which it was borrowed. 
 
 OCT 6ja97 
 
 
 ID 
 URL 
 
 S LP ;i 
 
 > 
 
 \. 
 
 irnr 
 
 ^ 
 
 APR 3 2002 
 
 NON-RENEViftB»-t , 
 
 
 ^^MEimw/ pyt 2 WKS FROM U/\n RtCEiVED 
 >- ' 
 
 <r 
 
 ÛC - 
 
 oa T 
 
 .OF-fAllFOP^;. ^^OFCAIIFO;?,!;, ^^M[lNIVFW/, 
 
 >- 
 
 < 
 
 Oc - 
 
 % 
 
 
 JUN 6 1997 
 SEUEMS üBRARy| 
 
 .^^^ 
 
 ^.. 
 
 .^' 
 
 ^\tLlBRARY(9/: 
 
 Ü 
 
 1 \r% 
 
 '^avj 1 1 
 
 
 ■0U3I1V^'-JVJ ' 
 
 % 
 
 ''■JİÜJ.NVİÜ1" 
 
 'Vf I'N'^vrpv/, 
 
 JIIVJ JV,!' 
 
 vadU'ii"' 
 
 ^-,MFllNIVFP5-/,'>^ 
 
 %i-; 
 
 ,^.MFI'S'!VfW//, 
 
 ^ 
 %. 
 
 ■nUJIIVJ-JU' 
 
 vr 
 
 -^ö-AaVadiı-i^- 
 
 ,N:in5-Af;r,fifj-^ 
 
 ^ 
 
 JNfl]WV 
 -vIOSAVrFIfj-^ 
 
 JNOJftV 
 
 •^ 
 
 '-% 
 
 •Oaj.M.'nl i\\> 
 
 •"JUJJI7J JU'- 
 
 "dUJllYJİÜ' 
 
 v^vlOSA)<'CElfj> 
 
 
 •J 1!WS0V<^ "^/WSAlNil 3HV 
 
 
 
 W^EL'NIVERi'/A 
 
 a) 
 
 " JiliJ.'iV^Ul- 
 
 
 -< 
 
 ^OFCAIIFOP^ ^.OFCAIIFO% 
 
 ^ 
 
 ^OAavajiii^^ 
 
 -^<?Aava8nî'^ 
 
 >\lllBRARYQf .v)vMIBRARY/>/ ^^V^fUNIVfR^/A .s,.VOS-.\N'f,Flfr. 
 
 ii_ Jn 
 
 
 ^^^^■|IRRARYQ.- .nVMIRRARY)?/: 
 
 , ^MHINIVFRy/A, ..vVOS WCFlfi> 
 
 
 "f'% ^V^FCAIIFn/?,^^ 
 
 
 o 
 
 ^TiU'jNVSOl^'^ ■^/ia3AiNn-3\\v^ 
 
 5j\F CNIVFP^//, ^»,lOSA»)r,Flfj.> 
 
 .-:,OF-CAIIFOf . , .^nF-r/i|!FO/?!v 
 
 
 
 . *.V.F I'N'IVFK'/, 
 
 vVinSANTFI' 
 
 ^ ^ 
 
 •■-.r*»' r^ 
 
 .av«fini>'^ >f9A.ava3ii# ■^TiuDNvsoi^'^ "^/^aîAiNnjı^v^ 
 
 
 ^1 ?^l 
 
 •^-TiUDNVSOl^"^ 
 
 sniwv 
 
 VWEUMVERS/^ ojvlOSANCElfj: 
 
 1 -><^ ^ g 
 
 
 'i 
 
 
 -^^lllBRARYO/r <^^lllBRARYö/ 
 
 
 ■QUiUVJ JV,' 
 
 ^NWt L'NIVERS/^ 
 
 '/- 
 
 '^^^ 
 
 •'ilJJM-bUl-' ^/idJAINllJ\V> 
 
 ^lUBRARYQc 
 
 ■^ 1 fr^ ^ 
 
 -'(i't) 
 
 •'/: 
 
 Ü 
 
 .^
 
 ""'■^ 
 
 
 ')<1J;\I,^I! 
 
 -< 
 
 i t 
 
 — CC 
 
 'aujiivjju' 
 
 ^J. 
 
 lJJ^Viuı 
 
 _jjj>;lOSANr,flfj-^ ^tllBRARYıî?/ 
 
 D 000 323 871 4 
 
 •'vijjriviui- 
 
 -< 
 
 ^ 
 
 % â' 
 
 
 rS oc 
 
 
 
 e i(5l=: 
 
 ^.^llIBRARYöc 
 
 ^ i: 
 
 
 <§- 
 
 ?MEUNIVERî//, .vlOSANCElfr 
 
 '-^ 4^^ 
 
 P;^ ^;^UIBRARY/)/. <^\\m; 
 
 V^ 
 
 4.0FCAIIF0% 
 
 
 ■(?l]D((VSO\=<'- "^AaiAlNIIJftV 
 
 
 ^^"^ "^ajAiNAmv" 
 
 '^.İ/OJİIVDJO'^ %0JnV3JO"^ 
 
 /lOSANCElfr^ ,^.OfCAIIFO% ,-ı^.OFCAIIfOS'ı, 
 
 "•^^ 
 
 
 %: 
 
 ^\' 
 
 I 
 
 
 % 
 
 '^ 
 
 , ^Wt LNIVERVa .\lOSAHC[lfj> 
 
 
 MIJl'v 
 
 ""-'İIJ'JHVliü!'-'' 
 
 'I 
 
 % 
 
 c 
 
 
 % 
 
 
 
 
 
 
 ı-S 
 
 w— 
 
 
 
 \£ 
 
 :5 
 
 
 X_; 
 
 
 
 :3^ 
 
 
 
 
 -< 
 
 Âl 
 
 <- 
 
 ..v^MIRRARY/?/ 
 
 
 ^ 
 
 .^ ^ 
 
 ,vlOS-4«r,Flfj> 
 
 ,^MEl)NIVER% ^^j^lOSANCElfj^ 
 
 -33 o 
 
 JXH; 
 
 
 ^ 
 
 r^ ûr 
 
 =c — 
 
 ^^6 
 
 =5 :? = :: âs) 
 
 vV 
 
 ITVDJO'^ 
 
 •ç> 
 
 ^XiljOWSOl^ 
 
 
 ^ME•l'NIVER,V/A 
 
 %a3AIN(l-3\ft^ 
 
 ,-4,OF-CA[IF0/?i> ,-;,OF-CAflF0/?| 
 
 «> '-S^ 
 
 ■^mix^ 
 
 < ^ 
 
 >v.^ 
 
 
 -s^ 
 
 <r:?i3ow.soı^'^ 
 
 ı«rj 
 
 , -< 
 
 v: 
 
 
 'üAHvaan-î^ ^OAavaanî'*^'^ 
 
 ^ — 
 
 > ,\\itllMVERi7A 
 
 4 
 
 '^ ^^ 
 
 ^WEUNIVER% ^lOSANCElfj> x^^' 
 
 â 
 
 j^ 
 
 ■^ -^ 
 
 '^ >i? 
 
 -'İIİJ.NVMI" 
 
 '(i. ,^\\E■UNIVERS/A 
 
 ^ilD.WSOn^ 
 
 ^ 
 
 ^^ ^^ 
 
 ■^ÖAdVn: 
 
 ^rjijjNVsov^^ 
 
 
 ,^WE•LlNIVERi•//, vvlOS ANCElfj> 
 
 
 ^ î( 
 
 %UİİIVJJU' 
 
 İl 
 
 3 i:; Jİ>*^ 1 -< 
 
 ^ =■ t» 
 
 ^OAavaan-iV^ 
 
 . \\^E-llNIVERî//v_ ^vvinS-AVrElf j.^ 
 
 illRRARYQr , ,x\^-L!RRAPY':;.' , 
 
 ^\\E llN'IVERf//, 
 
 ,,..^ ♦..